ComfortinAffliction

byJamesBuchanan

TableofContents

Preface

TotheAfflicted

Meditation1:TheLordreigns!

Meditation2:Thisismycomfortinmyaffliction

Meditation3:GodsoLovedtheWorld

Meditation4:AllthattheFathergivesMewillcometoMe

Meditation5:Thoughthemountainsdepartandthehillsberemoved

Meditation6:Wehaveagreathighpriest

Meditation7:TheLorddisciplinesthoseheloves

Meditation8:WhenIsawhim,Ifellathisfeetasthoughdead

Meditation9:theyhavewashedtheirrobesandmadethemwhiteinthebloodoftheLamb

Meditation10:joyinyourpresence,witheternalpleasuresatyourrighthand!

Meditation11:Welivebyfaith,notbysight

Meditation12:Itanyamongyouafflicted?Lethimpray!

"Thisismycomfortinmyaffliction—forYourWordhasgivenmelife."Psalm119:50

"Isanyamongyouafflicted?Lethimpray!"James5:13

　

PREFACEThe two first Meditations relate to the simplest elements of religioustruth,andaredesignedtobeintroductorytothemorepeculiardoctrinesof the Christian faith which are subsequently explained. The reader isrequestedtoconsidertheminthisconnection.

The Author might assign the request of many friends as a reason forpublication; but he feels that a Christian Minister gives a sufficientreason,if,withsomewhatofthesamespirit,hecansaywiththeApostlePeter,"SoIwillalwaysremindyouofthesethings,eventhoughyouknowthemandare firmlyestablished in the truthyounowhave. I think it isright to refresh yourmemory as long as I live in the tent of this body,becauseIknowthatIwillsoonputitaside,asourLordJesusChristhasmade clear to me. And I will make every effort to see that after mydepartureyouwillalwaysbeabletorememberthesethings."2Peter1:12-15

TheAuthortakesthisopportunityofdeclaringhisconviction,thatworkslike the present, however suitable in other cases, are ill adapted to thecondition of those who are in extreme suffering, or who are otherwisedisabledfrommuchreadingorcontinuousthought.Insuchcases,afewwordsfromthe"livingoracles"—averseortwofromtheWordofGod,repeatedandreflectedonatintervals,willaffordmoresolidcomfortthaneven the best of human compositions. And, indeed,one of the leading

designsofthefollowingworkistoturntheattentionofeverysufferertotheBibleashiscomfortinaffliction—itisastreamwhichmayguidehimtotheFountainofAllConsolation.

　

TOTHEAFFLICTED,MournersinZion,becomforted!Ifyoursisalifeofsorrow—yoursalsoisareligionofhope.IfthebookofProvidenceseemstoyoutobe"writtenwithin andwithout," likeEzekiel's scroll, in characters of "lamentation,andmourning,andwoe"—theBibleisfilledwithconsolationandpeace.Andthemorestormyyourpassagethroughthisworld,themoresolemnGod's judgments, the more severe and confounding your trials andbereavementsmaybe—themoreshouldthatblessedbookbeendearedto your hearts, of which every true disciple will say, with the afflictedPsalmist,"Thisismycomfortinmyaffliction!"　

It isnotoneof the leastbenefitsofsevereaffliction, that itshattersourconfidence ineveryothersupport,andbreaksupourhopes fromeveryotherquarter—andleadsus,insimplicity,tosearchtheWordofGodforcomfort.Norisitoneoftheleastrecommendationsofthatpreciousbook,thatitscharactersbecomemorebrightinproportionasallelsearoundusis dark; and that, when all other information becomes insipid ornauseous—itstruthsarerenderedonlythemoresweetandrefreshingbythebitterdraughtofsorrow.

TheBiblecannotbeknowninitsexcellence,noritstruthsrelishedintheirsweetness,noritspromisesdulyappreciatedandenjoyed— until, by adversity, all other consolation is lost, and all other hopesdestroyed. But then,whenwe carry it with us into the fiery furnace ofaffliction, like the aromatic plant, which must be burnt before thepreciousperfumeisfelt—itemitsarefreshingfragrance,andisrelishedinproportionasoursufferingsaregreat.

Glorious peculiarity! Other booksmay amuse the hours of ease. Otherknowledgemaysufficetopasstheshortdayofprosperity—butthisbookaloneisforthehourofsorrow;thisknowledgecomestomyaidwhenall

otherknowledge fails;and, like thesweetstarsofHeaven, the truthsofGodshinemostbrightlyinthedarkestnightofsorrow!

Andwhy is it so? Is it because theBibledenies theexistenceof sorrowand suffering—or, because it represents the afflictions of life as beingfew in number, or easy to be borne? Does it seek to withdraw ourattention from them — or, does it ridicule the feelings which suchafflictions awaken, and enjoin a heartless indifference towhatevermaybefallus?Doesitmockthefriendshipsofnature—andscornourfeelingswhen these friendshipsarebrokenupbybereavement?God forbid!Onthe contrary, the Bible proceeds on the assumption that sorrow andsuffering prevail in the world; that all, without exception, are liable totheirdepressing influence.And,so far fromrepresenting themasbeingfewinnumber,oreasytobeborne—itpresentsapictureofhumanlife,which,intheseasonofyouthandhope,manymaybedisposedtoregardas gloomy and exaggerated— butwhich, in the hour of sorrow, comeshometotheheartastheonlyfaithfulrepresentationofthisstateoftrial.Itdeclarestoeverydisciple,that"Hereonearthyouwillhavemanytrialsandsorrows"andthat,although"troublespringsnotfromthedust,norsorrow from the ground— yetman is born to sorrow as the sparks flyupwards."

Nordoesitseektowithdrawourattentionfromtheafflictionsoflife.Onthe contrary, it presses them on our regard; it declares them to be aproper and beneficial subject of contemplation, and affirms, "that it isbettertogotothehouseofmourning,thantothehouseofmirth."And,in doing so, it is far from enjoining us to contemplate any scene ofsorrow, with heartless indifference, or stoical unconcern. That religionwhichcommandsusto"weepwiththosewhoweep,"cannotbesupposedto condemn the tears which we shed over our own sorrows orbereavements. Nor can its Divine Author, who wept over the grave ofLazarus,beregardedasthepatternofhispeople,if,unlikehim,theyareto derive their support in the hour of sorrow from the suppression ofthose feelings which nature prompts, and of those tears which naturesheds,overthegraveoffriendship.

And if stoic apathy and indifference is not enjoined, far less does theBiblesanctionorcountenancethatbitterridiculeofhumansuffering—

and that sarcastic contempt of human life, which, in the madness ofdespair,somehavebeentemptedtoindulge,andwhichhasledthemtostripman of his rightful dignity, and life of its due importance, and toregardthechequeredsceneofhisexistencewithmisanthropicbitterness,andeventhelasttragicsceneofdeathwithmorbidunconcern.

Ah! little would such a scheme have suited the hearts which God hasgiven us! But the Bible breathes the spirit of compassion over all oursorrows. ItsDivineAuthorsympathizeswithus in the lowestdepthsofouraffliction;heridiculesnoteventheweaknessofnature,buttenderlybinds up the heart when it bleeds; for, "even as a father pities hischildren, so the Lord pities those who fear him," and that divine pitybreathesthroughouteverypageofScripture!

ThegrandpeculiarityoftheBible,asabookofconsolation,is,thatwhileit seeks not to cast our sufferings into the shade, but rather sets thembefore us in all their variety and magnitude — it teaches us to findconsolation in the midst of acknowledged sorrow, and causes light toarise out of the deepest darkness. In many respects, it gives a moregloomy view of human life than we are often willing to entertain. Itrepresentsafflictionasdivinelyordained forus,anddivinelyappointed— so that it cannot be escaped. It tells us that our future life will bechequeredwithtrials,evenasthepasthasbeen.Itgivesnoassuranceofrespitefromsuffering,solongasweareinthisworld.And,whenittracestheseafflictiveevents to theircauses—when it represents sufferingasthe fruit and the wages of sin — when it charges us with, guilt, andaffirms thatwehaveprovoked theLord toanger—when it leadsus toregardoursorrowsasconnectedwithourcharacters,and inflictedbyarighteousgovernorandjudge—andwhen,carryingoureyebeyondthisworld altogether, it points to an eternal state of retribution, wheresorrows infinitely more severe, and judgments infinitely moreconfounding, await impenitent and unforgiven guilt — it does presentsuchaviewofourpresentconditionandfutureprospects,asmaywellfilluswithaweandalarm!Andyetstillitisthebookofconsolation—stillitcontains...theelementsofpeace,theseedofhope,

thewell-springofeternaljoy.

It is out of the very darkness of our present state and our eternalprospects, that thebrightnessof thatdawnappearswhichshall issue ineverlasting day. The golden rays of divine light and love appear in themidst of that thick cloud — the cup of bitterness is sweetened by aninfusion of mercy, so that the Christian can be "joyful in the midst oftribulation,"and"greatlyrejoice,thoughnow,foraseason,ifneedbe,heisinheaviness,throughmanifoldtrials."

For,while theBible spreadsout toour view thewhole sceneofhumanlife, chequeredwith every variety of shade— it raises our eye above it,andrevealsasupernaturalandspiritualSystem,whichstretchesoverandcomprehendseverypartofit—aSystemfoundedonprincipleswhichareasfixedastheincidentsofhumanlifearefluctuating—aSystemwhichoverrules every event that may happen, and determines them all,however casual theymay seem to be, to some great and lofty end— aSystemwhich,althoughinits immensityit is incomprehensible;and, inmanyofitsbearings,mysterious—is,nevertheless,wheninanymeasureunderstood, a great and lofty System, and obscure only because of itstranscendent grandeur — which gives stability to what was beforeuncertain, and throws light on what was formerly dark, and impartsregularityandordertowhatmightotherwiseseemtobeaworldnotonlyofvicissitude—butofchance.

It is by revealing this spiritual and supernatural System, that theBibleseeks to elevate our minds out of the depression which the presentaspectsoftheworldmightoccasion—notbyconcealingthedarkaspectof"seenandtemporalthings,"butbybringingintoviewalongwiththem,thegloryof"unseenandeternal things."Notbydisputing the realityofthoseafflictionswhichwefeel,andunderratingtheirmagnitude—butbyshowing us their necessity and suitableness, as means under a highereconomythanthatofthepresentlife—aneconomywhichstretchesfrometernity to eternity — which comprehends in its course all orders ofcreatures, and every class of events, and which controlsand overrulesthem all for the promotion of an end worthy of the magnitude of thescheme,andinfinitelyimportanttoourselves.

BelievingthattheBiblefurnishes...the only rational account of the origin and design of suffering underGod'sgovernment,theonlygenuineandabidingsourceofconsolationundersorrow,andtheonly sure antidoteagainst the fearswhichmust ever be associatedwith a sense of guilt — I propose to select from Scripture, and toillustrate,inashortseriesofMeditations,theprincipaltopicswhichbearonthissubject,soasbothtojustifyGodinhiswaysofdealingwithmen,and to point out the method of deliverance and the grounds of hopewhichhehasofferedfortheirconsolationandcomfort.

　

　

MEDITATION1.

"Thisismycomfortinmyaffliction"Psalm119:50

"TheLordreigns!"Psalm97:1

TheBiblelaysasolidgroundforourcomfort,whenitassuresusthatallthingsareunderthegovernmentofGod.Hesuperintendstheaffairsofthisworld,bothastheprovidentparentandasthemoralgovernorofhiscreatures.

TheBibledeclares thatGodcreatedthem,and thatwhateverbeingshedeigned to create,hedoesnotdisdain to care for. It assuresus thatnobeingissogreatastobeexemptfromhiscontrol—andnonesolittleastobebeneathhisregard.And,inlikemanner,thathiseyeisdirectedtoeveryeventwhichmaybefall any one of his creatures—withno eventbeing either so momentous or so insignificant, as to be beyond hismanagement or unworthy of his notice. The sparrowwhich falls to theearth,isnotlessanobjectofhisregardthantheseraphthatstandsbeforehisthrone!

Thatallhis creatures in thisworld, andall theeventsofhuman life, ofwhatkindsoevertheymaybe,areunderanykindofregulationorcontrol

—is,ofitself,fittedtobanishthatfeelingofuncertaintyandhopelessnesswhichtheaspectofeventsmightotherwiseawaken.Andhowimportanttoknow...thatnothinghappensbychance,thateverythingisordainedandappointedaccordingtocertainprincipleswhicharefixedandstable,and that theseprincipleswill continue tobedeveloped,until the grandendofGod'sgovernmentshallhavebeenattained!

But, however important this informationmay be, it could ill suffice tocheer theheart amidst its sorrows, or to inspire that livinghopewhichalonecanbearusupunder theirheavypressure—werewenot fartherassured,thatthegovernmentunderwhichweliveisconductedby...aGodofinfiniteintelligenceandwisdom;abeingwhocannoterr—onewhoknowstheendfromthebeginning;and is alike incapable of choosing an improper end, or of employingunsuitablemeansforitsattainment.

ApersuasionofGod'sperfectwisdominthemanagementofouraffairsisthemoreneedful,inproportionaswefeelourownhelplessness,andaretaught, bydisappointments and trials, that our affairs are toohigh andtoogreattobemanagedbyourselves.Andwhenassuredofthisprecioustruth, we shall the more readily submit to all God's appointments,satisfied,thatalthoughweknownottheplanofhisoperations—yetitisknownandapprovedof byOnewhosewisdom is thebest guaranteeoftheuniverse.

And thus, too,will the ideaofblind fatebeexcluded, not less than theideaofchance—thatfateinwhichmanyhavefoundamiserablerefuge,whentheysawtoomuchuniformityinnaturetowarrantthebeliefthatitwasgovernedbychance.

Stilltheheartdesiressomethingmore.Itisnotenoughthattheworldisneitherlefttotherandomvicissitudesofchance,norgovernedbyablindandinexorablefate.ItisnotenoughforourcomforttoknowthataGodof infinite intelligencepresidesover itsaffairs,and that its lawsare theemanations of hiswisdom.Great and glorious as these discoveries are,theheartlongstoknowthecharacter,not lessthanthewisdomofthat

Almighty Being, and to be made acquainted, if not with his secretpurposes, at least with the nature of his moral perfections, and hisdispositionstowardsourselves.

Itwouldbeasmallconsolationtoreflect,thatouraffairsaremanagedbyinfinite wisdom — could we, without a contradiction, imagine,notwithstanding,thatsuchabeingisindifferenttoourwelfare,orthathemight be disposed to relinquish our cause, from a regard to otherinterestsmore important.Or,more awful still, that hiswisdom existedapart from love, and was associated with such dispositions as couldpromptthepurpose,andsuchpowerasmustinsuretheaccomplishment,of our ruin. And but for the revelation of his true character, the heartwhich stands most in need of consolation, might be the most apt toentertainthesadconclusion, thatGodcarednot for itssorrowsor joys;for, when bleeding under the stroke of affliction, and stunned by theshockofbereavement—wecontemplatethedarkanduncertainaspectsof the present world, it requires no slight knowledge of God's moralperfections,andnoweakorwavering confidence inhis intentions— tostillthetumultofgrief,andarresttheprogressofgrieftowardsdespair.

Buthere,asateveryotherpointofperil,theBiblecomestoouraid;and,asifthispointwerethemostperilousofall,itthrowssuchafloodoflightonthemoralcharacterandbenevolentdispositionsofGod,asmaywellwarrant the supposition that it wasmainly given to convince us of hislove, and to enable us to cherish the most confident trust in hisfaithfulnessandmercy—evenwhentheaspectsofhisprovidencearethemosttryingtoourpatienceandfaith.

TheBibledeclarestheperfectrectitudeofthedivinecharacter.Itassuresusthat"heisjustinallhisways,andholyinallhisworks."ItrepresentshimastheRighteousGovernoroftheuniverse,whoselawsareinperfectconsistency with the principles of equity, and whose character is inaccordancewithhislaws.

Referringtothoseprinciplesofmoralitywhichareengravedontheheartofman— itdeclares that theywereengravedby the fingerofGod,andthatconscienceishisvice-regent,speakingtousinhisname,andmakingknowntoustheprinciplesofhismoraladministration.Anditunfoldsa

morecopiouscodeofmorality,inwhichthesameprinciplesarerevealed,forourbetterinformationandsurerguidance—principleswhich,beingengraved in thebookofnature, and revealed in thewrittenWord, areinfalliblycertain,andoughttoberegardedasatruemanifestationoftherighteous character of Him, who is the author alike of nature and ofrevelation.

Byboth,weareassuredthatunerringrectitudegovernstheuniverse—thatnothing in theshapeofevilwillbepermitted tobefallus,which isnot in perfect consistencywith justice; and that Godwill exercise suchdiscernmentinhistreatmentofmen—asomniscientwisdom,combinedwithinfiniterectitude,alonecouldinsure.

Were we assured only of the infinite wisdom and rectitude of thatgovernment under which we live — we might derive from theseconsiderations,ifnotagoodreasonofhope,atleastasufficientmotivetosilentresignation.Butitwouldbemoreconsolingstill,didweknowthatourgovernorandjudge isnotonlywiseandrighteous—but favorablydisposedtowardsus,andinterestedinourwelfare.Power,wisdom,andrectitude, render the character of an earthly sovereign venerable andsolemn.Butlovetohissubjectsgiveshimthemoreendearingcharacterofthefatherofhispeople.

Andsucha father isGodtoallhissubjects.Everywherethroughouthisvastdominions,doeshisbenevolenceextend—abenevolencewhich,likethe lightandheatof the sun,diffuses itselfoverall lands;and,while itgildsthesceneofjoyandprosperity,penetratesalsothepoorestcottage,andcheersthedeepestsceneofsorrow.Gowhereyouwill,thekindnessofGodappears;allnaturebearswitnesstoitsbounty,"theearthisfullofitsrichness."

Looktothestructureofnature,theconstitutionofyourownbeing,andthecourseofprovidence—and ineach,youwilldiscernsuchproofsofhislove,condescension,andcare—asmaywellassureyouofhisinterestinyourwelfare,andofhisdispositiontomakeyouhappy.Hadhebeenindifferent to human happiness, or disposed to inflict unnecessarysuffering—thenwhythatadmirableadaptationbetweenyour faculties,and theobjectsbywhich theyareatonceexercisedandgratified?Why

that adequate supply in nature for every craving of desire within you?Why...thatbeautywhichdelightstheeye,thatmusicwhichcharmstheear,thatairwhichrefreshesandinvigorates,thatfoodwhichnourishesthebody?

Why those facilities of obtaining knowledge, and those powers ofenjoying it in thehourof sweetmeditation?Whydoes the sunkeep itsappointed time, and themoonher seasons?Whydoes the rain fall andthedewdistill?Whydoes...springpreparetheground,andsummerraisetheblade,andautumnyieldherfruit?

Why— but that Godwhogovernsall, caresandprovides for us, as afather for his children!Else,wherenow there is harmony—might notopposition have existed between the faculties of our being, and theobjectsbywhichwearesurrounded?Mightnotappetitehavebeenmadetocrave—andnosupplyhavebeenprovided?Mightnotaneye longingforbeauty—haveopenedonly ondeformity?Might not the earwhichlovesthemusicofsweetsounds—havebeendistractedbydiscord?Theair which now refreshes and invigorates — might have been anoppressiveornoxiousexhalation.Insteadofnourishingfood—wemighthave had loathsome husks. Those faculties of thought and reflectionwhichconstituteourhighestdignity—mighthavebeenwithheld,andwewouldhaveresembledthebeaststhatperish.Ortheymighthavebeensodisorderedandderangedintheiroperation—thattheywouldtoilinvain,andonlyerrthemore,thefarthertheyseemedtocarryus.Ortheobjectsand laws ofnature, and the truths of scienceand religion, might havebeen hid in impenetrable mystery, or so complicated as to mock theutmosteffortsofourpowers.

Andwhenthereverseofall this isthecase—shallwenotacknowledgethatnatureherselfbearsampleproof,inthestructureofourbeing,andtheprovisionwhichhasbeenmadeforourhappiness—thatGodisgoodaswellasgreat— thathisbenevolence isasvastashiswisdom—andthatourwell-beingismatterofhisconcern,evenasourbeingitselfwas

derivedfromhiswill.

Naturecancarryusthusfar,andthusfaritcarriesuswiththesanctionofScripture. That blessed book assures us that "God is love,"— that "histendermerciesareoverallhisworks,"—that"heisgooduntoall,"—andthat"hehasneverlefthimselfwithoutwitness, inthathedidgood,andgaveusrainfromHeavenandfruitfulseasons,fillingourheartswithfoodandgladness."

Viewing ourselves as subjects of his government, surely theseconsiderations, drawn from the simplest elements of religion— shouldexercise some influence over our hearts, when we meditate on thechequered scene of human life. When we contemplate the numerousdangers to which we are exposed, our own ignorance of the means ofsecuring safety, and our utter lack of command, in some cases, of themeansthatarenecessary,and,inall,ofpowertorenderthemeffectual;andwhen,inconsequence,wefeelthatwecannotcalculateonthecourseofevents,andseemtobetossedaboutonthewavesofatroublousanduncertainsea—thensurelyitwouldbeaconsolationtoknow...thatinfinitewisdompresidesoverall;thattoGodnothingisuncertainorcontingent;andthat,whatevermaybe theresult,nothingcanhappenbychance—buteverythingwillbeorderedbyOnewhocannoterr.

When,again,wefeelthatweareinvolvedinaninextricablelabyrinthofdifficulties—when the ironhandofnecessityseems to crushus to theearth without leaving one hope of escape — when all seems to be soinevitably fixedandcertain, thatourprospectsonallhandsareshut inwithdarkclouds,andwearebroughttotheveryborderofdespair—thensurelyitisconsolatorytoreflect,thatitisnotablindorinexorablefatewhich oppresses us — but that all our present difficulties have beenappointedbyOnewhohaspower to relieve aswell as to afflictus, andappointed,too,forreasonswhicharesatisfactorytoomniscientwisdom.

And when, again, we contemplate the prevalence of suffering, and theapparently irregular distribution of good and evil in the presentworld;whenweseemanyinprosperity,whileweareourselvesintrouble—andyetareatalosstodiscover,inourblindness,thereasonsforwhichsuch

unequalmeasuresofprosperityaredealtout—thensurelywemaywellallow the consideration of God's infinite rectitude to quiet ourmurmurings,andtoallaytheviolenceofourregret,especiallywhenweare so ignorant both of our own character and of theirs, and so ill-qualified to judge of the treatment which is best for us; and so wellassured, that the principles of God's government shall not be fullydeveloped, nor thewhole results of his dealings with us ascertained—untilthistemporarysceneoftrialanddisciplineshallhavepassedaway,andgivenplace to thateternalstate, inwhich the issuesof timewillbefully disclosed, andwhere "God shall be justifiedwhen he speaks, andclearwhenhegiveshisfinaljudgment."

　

MEDITATION2.

"Thisismycomfortinmyaffliction"Psalm119:50

"For He does not afflict willingly, nor grieve the children of men."Lamentations3:33

Onageneralandcomprehensiveviewofthestructureofnature,andthecourseofprovidence,nomanofordinarycandorwillfailtoacknowledge,thatwe liveunder the governmentof aBeing essentiallywise and just;and that themoral faculties withwhich he has endowed his creatures,and the many sources of gratification which he has opened for theirenjoyment,canonlybeascribedtoaprincipleinthedivinemind,whichapproves of what is morally good, and delights in the diffusion ofhappiness.

Yet, notwithstanding the many proofs which nature furnishes of therectitudeandbenevolenceoftheGreatAuthorofourbeing—itcannotbedenied, that suffering, to a very great extent, exists in this part of hisdominions.Whenwereflect...ontheconvulsionsofnature,bywhichwholecitieshavebeenengulfedinacommonruin;on thevicissitudesof theseasons,bywhich famineandpestilencehavebeensentforthtoslaytheirthousandsandtensofthousands;

on the existence of numerousdiseases,which are secretly underminingthehealthofsome,andwillultimatelyterminatethelivesofall;onthemassofsufferingwhichexistsinthevariousasylumstowhichthepoor, the diseased, or the insane, are carried from every corner of theland;on thenumerouschamberswhereprivate familiesare called towaitontheslowprogressofdecay,ortheviolentparoxysmsoffever,orwherethepoor paralytic, half living, half dead, drags on the weary hours of anambiguousexistence;onthenumerousfamiliespiningundertheironhandofpoverty,ormoredreadfulstill—tornbytheevilpassionsandloosepropensitiesofoneormoreoftheirmembers;onthedisasterswhichbankruptcyoccasions,whenfamilies,accustomedtothecomfortsandconveniencesof life,arereducedtothenecessityofabandoning all their former habits and their fondest hopes, and ofbetaking themselves, if fit for the task, to daily toil — if unfit, tohumiliatingdependence;on the truly miserable case of widows and orphans, deprived of theirnaturalprotectorsandguardians,andthrownonthecoldcharitiesoftheworld;andfinally,onthevastcharnelhouseofdeath,whereallthefriendsweonceloved,andalltheworthweoncerevered,andallthehopesweoncecherished,lieburiedindeepforgetfulness!

Oh!whenwe reflect on these varied scenes of humiliation and sorrow,whothathasahumanheartcanfailtoweepovertheafflictionsofhumanlife, or to feel that the wisdom and benevolence of God being certain,there must be some profound reason for such painful providences asthese?

Again,notwithstandingthemanyproofswhichthemoralconstitutionofourownbeingandthecourseofprovidencepresent,oftherectitudeandholinessoftheGovernoroftheworld—itcannotescapetheobservationevenofthemostsuperficialinquirer...that here the measures of outward prosperity and adversity are by nomeansdealtoutaccordingtothecomparativedesertsofmen;that many whose conduct has best attested the excellence of their

character, are indeep trouble—while others,whoneitherpracticenorprofessreligion,liveinunboundedprosperity;thatthepureanduprightarefrequentlyimmersedinpoverty—whiletheprofligatearesurroundedwithwealth;that thegoodoftengroanundertheoppressionof thewicked, towhompowerisgivenovertheirfellowmen;andthatthewholeworldpresentsadifferentaspectfromwhattheinnatedictatesofourmoralnaturewouldleadustoexpect,werethisastateofretributionunderthegovernmentofarighteousjudge.

Oneofthemostsolemnlyinterestinginquiriestowhichthethoughtsofareflectingmindcanbedirectedis:Towhatcausearewetoattributetheprevalence and the unequal distribution of affliction in the presentstate?And the solution of this question will lead to another of equalimportanceandinterest,namely:HowfartheseafflictionsshouldaffectourconfidenceinGod,orourfuturehopesunderhisgovernment?

Inreferencetothefirstofthesequestions,namely:Towhatcausewearetoattribute theprevalenceandtheunequaldistributionofaffliction inthepresentstate—bothreasonandScriptureconcur inascribingeveryafflictionwithwhichmenare visited, to thepurpose andprovidenceofGod.Sufferingdoesnotariseaccidentally inhisdominions—but is theproductofGod'sdeliberatecounsel,andtheresultoflawswhichhehasestablished for thegovernmentofhis subjects. It isneither anecessaryadjunct, nor a casual accident of our nature. Not necessary, foromniscientwisdomandalmightypowermightconstituteevenacreatedbeingwithoutsuffering—sucharenowtheholyangels inHeaven,andsuchwasmanbeforetheFall.Noraccidental,forthatweretoexemptthehappinessofhiscreatures fromGod'scontrol,andvirtually tosetasidehisoverrulingprovidence.

It is true, that suffering sometimes proceeds so immediately and somanifestly from the conduct of individual men, that to their follies orvices itmaybeascribedas itsproximatecause—thehorrorsofdiseasebeing the natural fruit of profligate manners — and the hardships ofpoverty resulting naturally from habits of indolent indulgence, orimprovident thoughtlessness. But even in such cases, these afflictiveresultsaredeterminedbyalawwhichGodhasestablished—alawwhich

attacheshealthandcomfort to frugaland temperatehabits, and entailsdiseaseandpovertyontheoppositevices.AndGodbeing theauthorofthatconstitutionofthingsunderwhichwelive—tohissovereignwillwemustlookastheultimatecauseofsuchaconnectionbetweensinanditsappropriatemisery.

And,inothercases,asinthedreadvisitationoffamine,orpestilence,orthe more ordinary occurrence of family bereavement — we see God'shand,asitwere,visiblystretchedforth:"Isthereevilinacity,"saysthesacredwriter,"andtheLordhasnotdoneit?""Iformthelightandcreatedarkness;Imakepeaceandcreateevil;ItheLorddoallthesethings."ItwastheLordwhorainedfireandbrimstoneoutofHeavenonthecitiesoftheplain.ItwastheLordwhosentthedelugeontheearth,untilallmenandeverylivingthingdied.ItwastheLordwhoglorifiedhimself inthedestructionoftheEgyptianhost.Andhestillguardsusagainstthefoolishnotion that the sufferings of life are fortuitous or accidental, lest weshould therebybe led tooverlookhishand in them, and so "todespisethechasteningoftheLord."

Every affliction, then,withwhich any of us is visited— is the result ofGod'sdeliberatepurpose—andnoevilbefallsuswithouthispermissionor appointment.Nor areour afflictions to be regarded as the results ofthe careless or capricious exercise of almighty power; but, on thecontrary, they are to be ascribed to the most comprehensive wisdom,actingaccordingtoprincipleswhicharefixedanddeterminedaslawsofthedivinegovernment.God isnot a carelessor inattentive spectatorofwhat passes among his subjects; he does not send evil among them atrandom,norwithoutcause,norwithoutawelldefinedendinview.Suchcapriciousexerciseofalmightypowerisincompatiblewiththepossessionofomniscientwisdom;andashisattributesforbid,sonoexigencyinhisgovernmentcaneverrequireit.Hecannotbetakenbysurprise,neithercanheactfromtheimpulseofmomentaryfeeling.Everyattributeofhisnature, and every principle of his government, are alike stable andexcellent; and from these, not from caprice or passion, does afflictionspring.

Farlesscanafflictionbeascribedtothedeliberateexerciseofcruelty—or the sudden gust of revenge. If the comprehensive wisdom, the

almighty power, and the perfect independence of God, forbids us toimaginethathecan,inanycase,permiteviltoarisethroughnegligenceorcaprice—thensurelytheinfinitebenevolencewhichpromptedhimtocommunicatebeing to his creatures, and to openup for them somanysourcesofenjoyment,maywell forbid the thought thathe is capableofcherishingonevindictive feeling,orof takingdelight in the inflictionofsuffering. Infinitely great, and glorious, and happy in himself — whatpossiblemotivecanexistinthedivinemindfortheexerciseofthesecrueland vengeful passions, which he has forbidden his own creatures tocherish, and by which, where they are indulged, his creatures aredebased?Shallwe attribute to themost gloriousBeing in theuniverse,thosepassionsbywhichonlythebasestofmankindareanimated—andwhich,wherevertheyexist,renderthecharacterhateful,andthebosomwhichcontainsthemwretchedaswellasguilty?

Godforbid!Allnaturebearswitnesstothebenevolenceofitsauthor;andthat benevolence assures us, that whatever evils may exist under hisgovernment, they are not inflicted in the exercise of cruelty, or for thegratificationofangrypassion—thattowhateverothercausetheymayheascribed, theycannothereferred toanydispositionon thepartofGod,thatwouldleadhimunnecessarilytomakehiscreaturesunhappy,ortotakepleasureintheirsuffering.

And, in addition to the testimony of nature, God does most solemnlydisclaim every such feeling, and assures us that "He does not afflictwillingly,norgrievethechildrenofmen."Inthesewords,itisnotdeniedthat affliction proceeds from the hand of God. On the contrary, it isadmittedthathedoesafflictandgrievethechildrenofmen.Butthen,inregardtothedispositionandfeelingswithwhichhedoesso,itisaffirmedthat"Hedoesnotafflictwillingly."Thiscannotbeunderstoodtosignifythatafflictioncomeswithoutthewill,orcontrarytothepurposeofGod,orthathedoesnotapproveofthepainfuldisciplinetowhichhispeopleare subjected.On the contrary, every sufferingwhich he inflicts is thefruit of hisdeliberatewisdom, and the object of his holy approbation.Butwhenitissaidthat"Hedoesnotafflictwillingly"—wearegiventounderstand...thathehasnopleasureinthemiseryofhiscreatures,consideredinitself,

andapartfromitscausesandends;thathedoesnotlifttherodmerelytorenderthemunhappy,andfarlesstogratifyhisownpassion;that,but formoral considerations,physicalhappiness iswithhima farmorepleasingthingthanphysicalsuffering;and that,whilehehasnopleasure inmakinghis subjectswretched,hedoesdelightintheircomfortandwell-being.

This view, indeed, of the feelings with which God contemplates thesufferings of his creatures, necessarily arises out of the simplest ideawhichwecanformofhischaracter,asaperfectlywiseandgoodBeing.Towhatcause,then, itmaybeasked—arewetoascribethesufferingswhich actually prevail under his administration? The Bible enables usfully to answer this question, by the views which it presents ofGod'scharacter—astheGovernoroftheworld;andofthepresentstate—asoneofrespiteandtrial.

God is revealed, not only as a being of infinite moral perfection andblessedness — but as the righteous moral governor of his intelligentcreatures. And the course of his providence is represented as not onlycomprehendingthemeansbywhichhepreservestheminexistence—butalso as constituting the discipline by which the ends of his moralgovernment are fulfilled. To the idea of a moral government, a law ofsomekind is absolutely essential; and a lawof anykind being given, itwas necessary that it should be accompanied with such sanctions ofrewardandpunishment,asmightputadifferencebetweentheobedientanddisobedientsubjectsofit.

Hence,ifbyanymeanssinshouldappear,Goddeterminedthatsufferingshouldarisealongwithit.Andintheverystructureofourownbeing,hehasinstitutedphysicalchecksaswellasmoralrestraintstodisobedience,and has connected therewith not only the pangs of an accusingconscience—butalsoanumeroustrainofdiseases,andthesentenceofdeath.

These arrangements, bywhich suffering is inseparably connectedwithsin, are far from being arbitrary — they flow necessarily from theperfections of the divine nature. Could we, indeed, entertain, for one

instant, the monstrous idea, that God, although possessed of infinitepower, and wisdom, and benevolence, was, nevertheless, in moralrespects, a being of a neutral character— that he had no holiness, norectitude,nojustice—thathehadnopredilectionforonestyleofmoralcharacter in his subjects, more than another — that ingratitude, andsensuality,anddeceit,werenotmoreoffensivetohimthantheoppositevirtues— then, and then only, could we conceive of him lavishing thewealthofalmightypowerandunboundedbeneficenceonallhiscreaturesalike, and making no difference between Seraphic virtue and Satanicguilt. But, being holyand just, as well as good — he must necessarilyapprove ofwhat is congenial to his own character, and conformable tothatlawwhichisbutthetranscriptofhischaracter,andtheexpressionofhisunchangeablewill.Although, therefore, from thebenevolenceofhisnature, he must delight in the diffusion of happiness — yet, from theholinessandrectitudeofhischaracter, theprinciple, thatsinshouldbeconnectedwithsuffering,mustbetheobjectofhismoralapprobation.

Further,men arenot only represented in Scripture as the subjects of amoral government — but as subjects placed in a very peculiar andinteresting state, a state of acknowledged guilt — yet of delayedpunishment, in order to their probation and trial for an everlastingdestinyhereafter.Theirpresent state isnotoneofretribution—butofrespite.Sentencehasbeenpassedagainstthemasguilty—buttheeffectof that sentence has been for a time suspended, in order to theapplicationofmeans,onthepartofGod,fortheirredemption.Andbeingneither like the angels, perfectly holy and happy, nor like devils,absolutely lost— they occupy amiddle state, whichmay be either thesceneoftheireducationforHeaven,oroftheirpreparationforHell.Tooneorotherof thesedepartmentsof the invisibleworld, allwill beforelongbetransferred.But,meanwhile,theyaredealtwithascreaturesthathave incurredcondemnation—butwho,throughthemercyofGod,arecapableofrisingtoglory.

These two views, the one ofGod's character, as amoral governor andjudge;andtheotherofmankind,assinnersinastateofrespiteandtrial— satisfactorily account both for the sufferingswhichmenendure, andfortheunequaldistributionof them.Were therenosin, therewouldbe

nosuffering.Orwerethistheplaceofstrictretribution,sufferingwouldbe awarded according to the amount of guilt. But this world being amiddlestate,enjoymentandsorrowareso intermingledas toprove, atonce,thebenevolenceandtherectitudeofGod.Tothegreatmoralendsofthiseconomy,thedisciplineofafflictionis,inmanyrespects,needful;andhencethevariedevilswithwhichGodhasseenfittovisitus.Oftheseafflictions, viewed as parts of his own procedure, and a means ofbeneficial discipline, God must be supposed to entertain a holy moralapprobation. And yet, in none of his dispensations, however dark anddistressing,doeshe takepleasure in inflictingunnecessary suffering,orinmakinghiscreaturesunhappy.Foritisexpresslydeclared,that"hehasno pleasure in the death of the sinner," and that "he does not afflictwillingly,norgrievethechildrenofmen."

Theseviewsthrowaninterestinglight,bothonthecharacterofGod,andonthenatureanddesignofafflictionunderhisgovernment.AsGodistobe regardedboth as anaffectionate fatherand a righteous judge— soaffliction is presented in two lights in Scripture, in each of which, it iscompatiblewith themost perfect benevolence in the divinemind. It isthere represented as being partly corrective and partly penal. At onetime,thechastisementofanaffectionatefather;atanother,thesentenceofarighteousjudge;while,inboth,itisdeclaredtobetheresultofsin.Inneither case is it the spontaneous infliction of one who delights insuffering for its own sake—but the result of principles fromwhich nowisefatherorjudgewilleverdepartinthemanagementofhischildrenorsubjects.

Themeaningof thedeclaration, that"Goddoesnotafflictwillingly,norgrieve the children of men," may, perhaps, be best illustrated, if,conceivingofhimasthefatherandgovernorofhisrationalcreatures,wetake, as an illustration, the parallel case of an affectionate father, or abenevolentjudgeamongourselves.

Takethecaseofanearthlyparent:supposehimtobeendowedwithallthetenderestsensibilitiesofnature—conceiveofhimasdelightinginthehealth and welfare of his children, and, in the exercise of everybenevolent affection, lavishing on them all the riches of a father'skindness and a father's care. You say, on looking at his gracious

countenanceandhissmilingfamily—thisisanaffectionatefather.Butasecret canker of ingratitude seizes one ormore of his children — theyshunhispresence,ordislikehissociety,andatlength,ventureonactsofpositivedisobedience.Hewarnsthem,heexpostulateswiththem—butinvain,theyrevoltmoreandmore.Atlength,intheexerciseofdeliberatethought,heliftstherodandchastensthem—andhewhooncewastheauthor of all their happiness, has become also their calm but firmreprover.Andwhothatknowsthetendernessofafather'sheart,willnotacknowledge, that severe asmay be the suffering inflicted, such amandoesnotafflictwillingly,norgrievethechildrenofhislove?

Again,conceiveofamanofbenevolentfeelingsinvestedwiththeofficeofmagistrateor judge—conceiveofHoward, theunwearied friend of hisrace, who visited the prisons of Europe to alleviate themiseries of theworst and most destitute of men — conceive of such a man sitting injudgment over the life or liberty of another. Can you not suppose that,whileeveryfeelingwithinhiminclinedhimtothesideofmercy,andhisevery sensibility would be gratified, were it possible tomake the felonvirtuousandhappy—hemight,notwithstanding,havesuchadeepmoralpersuasionoftheimportanceofvirtueandordertothewell-beingoftheState,thathecouldconsigntheprisonertoadungeonorthegallows,andthat,too,withtheperfectconvictionthatitwasrightandgoodtodoso.While, still, every sentiment of the heart within him, if it could bedisclosed,wouldbearwitnessthatheafflictednotwillingly,andthathehadnopleasureinthedeathofthecriminal?

Sucha fatherandsucha judge isGod.Thesufferingswhichhe inflicts,whether theyareviewedascorrectiveorpenal,arecompatiblewith theloftiest benevolence in the divinemind. And, unquestionably, the fact,that"Goddoesnotafflictwillingly,norgrievethechildrenofmen,"may,in one light, be regarded as a ground of consolation, inasmuch as itassures us that the Almighty Being, in whose hands our destinies areplacedhasnopleasure in themere inflictionof suffering— that, inhisholymind,notonepassionexistswhichcanbegratifiedbyit—andthat,even "as a father pities his children, so the Lord pities them that fearhim."

Weconfineourpresentmeditationtothemerenegativeviewofaffliction

—thatit isnottheresultofacapriciousorcrueldelight insufferingonthepartofGod.Hereafterweshallseeabundantreasontobelievethatitis, under a system of grace, the result of pure and comprehensivebenevolence,andthemeansofmuchpositivegood.Inthemeanwhile,letusnot alloweven thedarkest aspects ofGod'sprovidence to shakeourfaith in thebenevolenceofhis character.Andwhen, through the sharpinflictionsofhisrod,wearetemptedtoentertainhardthoughtsofHim—letus remember theprecious truth, that "Godafflictsnotwillingly,norgrievesthechildrenofmen."

Butwhiletheseviewsare,insomerespects,highlyconsolatory,inasmuchas they assure us of the benevolence of God— yet, to every reflectingmind, another question will suggest itself, to which, without such arevelation as is contained in theGospel, no satisfactory answer can, inouropinion,bereturned.

ThebenevolenceofGodbeingadmitted,thequestionarises:Howfartheafflictionswhichdoprevail,notwithstanding,shouldaffectourhopesoffuturehappinessunderHisgovernment?Tothosewhoresttheirhopesofexemption fromfuturepunishmenton themeregeneralbenevolenceofGod,thisshouldbeaveryseriousandsolemninquiry.ForGodis,atthismoment,aBeingof infinitebenevolence—andyet, suffering toagreatextentprevails inhis empire. So the questionmaywell be entertained,whether,beingafflictednowunder his administration,wemaynot, forthesamereasons,beequallyorstillmoreafflictedhereafter?

And this inquiry becomes themore serious,whenwe connectafflictionwiththecausestowhichitisascribed.Whatarethesecauses?Why,theyare the sinswithwhichwe are chargeable on the one hand— and theholinessandjusticeofGod'scharacterontheotherside.Butaneffectcanonly be prevented by the removal of its cause; so it is a very solemnreflection, that the holiness and justice of God are unchangeableattributes of his nature; and that, if we continue to be chargeablewithsins,theymust,foranythingweknow,perpetuateoursufferings.Sofarfrom allaying our apprehensions from this cause, the fact that God"afflicts not willingly, nor grieves the children of men," gives a verysolemn sanction to the moral principles of his government, when,notwithstanding his benevolence, he visits his creatures with severe

calamity.

The benevolence of God being admitted, the whole course of hisprovidencemayberegardedasaverysolemnexhibitionoftheholinessandjusticeofthedivinegovernment.Andunless,inthesecircumstances,we can discover someway of escaping from guilt, or can entertain thedelusivehope,thatGod'sholyandrighteousgovernmentistoberadicallychanged—wecannotfailtohavemanydarkthoughts,andmanyanxiousfears,respectingourfutureprospects.

We see that God is wise, and righteous, and benevolent — and yetnotwithstanding, or rather for that very reason, we feel that God ispouringmanyabitteringredientintoourcup—thatheisvisitinguswithtrialsofaverysevereandconfoundingnature;andcanwehelpinquiringwhetheritwillbesoforever?whetherthislifeistobethepatternofourimmortalexistence?orwhether,intheeternitywhichawaitsus,wehavereasontoexpecteithertheunmingledgood,ortheunmingledevilwhicharecombined,atpresent, inthechequeredsceneof life?Wewantsomeassurance,onthispoint,toremoveourdoubts,andmisgivings,andfears;and,withoutsuchassurance,wefeelthatoureternalprospectsaredarkanduncertainindeed.

Thesemisgivingsarenotwithoutafoundationinreason;forasmanifoldas are the proofswhich our own experience supplies of the benevolentcharacterofGod,andexplicitasisthesanctionwhichScripturegivestotheindicationsofnature—therearemanythings,notwithstanding,bothinnatureand inScripture,whichare fitted toawakenalarmrespectingtherelationinwhichwestandtothatprestigiousBeing,andthemodeinwhichhemayyetdealwithushereandhereafter.Godmaybeperfectlywise,andjust,andgood—yet,conceivingofhimasthemoralGovernorandJudgeofmankind,wecannotfail tounderstandthathemustputadifference between the righteous and the wicked — that hisadministrationmayrequirethesanctionofpunishment,andthattheveryperfectionofhischaractermaythusbecomethestrongestreasonfortheinfliction of suffering, where his law has been dishonored, and hisauthoritycontemned.

Theinfinitepower,andrectitude,andwisdomofGod,which,toinnocent

beings,must be a source of thehighest andpurest delight—may thusbecome, to sinful creatures, the occasion of alarm, and dread; and asecret distrust of their interest in his favorwill prey upon theirminds,even in the midst of all the riches of his benevolence which naturedisplays.

Accordingly,mayInotappealtoeveryhumanbeing,whetherhehasnotfelt in his own bosommany a secretmisgiving respecting his personalinterestinthefavorofhisJudge,andmanyadarkforebodinginrespecttohisfutureprospects—andthat,too,whilehecouldnotshuthiseyestotheevidence,norbringhimselftodenytherealityofGod'swisdom,andrectitude,andlove?Thereasonis,thateverymanknowsandfeelsthatheis guilty; thathehas violated the law, and forsaken the service ofGod;and that God, being a righteous governor, may, notwithstanding hisbenevolence,bedisposedtopunishtransgressors.

Consciencemakes this suggestion, and the course of God's providenceconfirms it; otherwise, why so much suffering, if a benevolent Godentertains no hatred against sin? The feelings of our ownmindsmustconvince us, that the present course of God's providence is utterlyirreconcilablewiththeidea,eitherofhiswisdomorbenevolence,unless,inourownconduct,hefindsaholyreasonforhismethodofdealingwithus.Andnoconsciencecanbesoblindedasnottoperceivemuchinthestateandconductofeveryman,thatmaywarrantaHolyGodininflictingsufferinganddeath.

The Bible does unquestionably, in the first instance, confirm thetestimonyofnatureandconscienceinrespecttothepresentstateoftrial.It acknowledges the existence of sorrow and suffering, under thegovernment of a most wise and benevolent God. It declares that,notwithstandingthemoral facultieswhichGodhasgiven tous,and themoral indicationswhichthecourseofprovidenceaffords,goodandevilarenotheredealtoutaccordingtothestrictmeasureofdesert.Andthereasonwhichitassignsforthesufferingsthatprevailintheworld,istheprevalenceofsin,whileitattributestheregulardistributionofgoodandevil, tothenatureof thepresentstate,asoneofrespiteandtrial foraneternalstateafterdeath.Haditscommunicationsstoppedatthispoint,itwould have confirmed our worst fears, and deepened our most

distressingthoughts.For,whenrevealing,as itdoes, thebenevolenceofGod, it declares notwithstanding, that even under his government, sinmustbeconnectedwithsuffering;andwhenitpointstoaneternalstate,wheretheprinciplesofhisholyandrighteousadministrationshallhavetheirultimateoutcome,andbemorefullyunfolded—howcouldweavoidthe apprehension that we are obnoxious to the displeasure of ourAlmightyJudge,andindangerofaneternalstateofretributionfromhisrighteoushand?

So far from allaying these apprehensions, in the first instance, ordeclaring them to be unreasonable in themselves, or inconsistent withour just deserts— it is one leading object of theBible to confirm theircertainty, to impress their truth on the heart, and to assure us thatjudgments,infinitelymoreawfulthanthosewhichprevailinthepresentworld,awaitthetransgressorsoftheDivinelaw,inafuturestateofstrictjudicial retribution. The Bible sanctions all the judgments whichconsciencehaseverpronouncedagainstus. Itdelineatesour charactersin the darkest shades of guilt; and it affirms that, notwithstanding thebenevolenceofGod, sin cannot escapepunishment,without inferring aviolation of those eternal principles on which the government of theuniverse is conducted, and on the maintenance of which, the glory ofGod,andthehappinessofhisobedientcreaturesdepend.

Areanywhonowmeditateonthisserioussubjectalongwithmereadytoexclaim:How,then,cantheBiblebeourcomfortinaffliction—theBible,which presents a more humiliating view of our character, and a moredistressingviewofourstate,andamorealarmingviewofoureverlastingprospects, thanwhat is contained in any other book, orwhat has beensuggestedfromanyotherquarter;orwhat,fearfulanddespondingasweare,wehaveeverbeenwillingtoentertain?

Ah! brethren, you see how true it is, that the Bible does not seek tocomfortyou...bydenyingtheevilsofyourcondition,orbywithdrawingyourattentionfromthem,orbysoothingyouwithpartialviewsoftheirextent,ordelusiveexpectationsoftheirremoval.

It probes your case to the very bottom. It unfolds all the evil that iswithin,oraround,orbeforeyou.Andthisitdoes,notonlyfromaregardtotruth,which,howeverdarkanddistressing,cannotbecompromisedinanycommunicationfromGodtohiscreatures—butalso,andespecially,with a view to shatter your confidence in every spring of spuriouscomfort,andeveryfalsegroundofhope—andtoleadyouinsimplicitytoagroundofconsolation,whichalonecancheeryourheartsamidstyourpresent sorrows,andsupportyourspirits in theprospectofwhat is yetbefore you; andwhich, bearing, as it does, the impress of God's hand,shall endure, when all other confidences are shattered, and all otherhopesdestroyed.

Ihaveadvertedto thedifficulties inwhichourrelationtoGod,andourprospectsunderhisgovernment,areinvolved,becausetheyshutusallupto thedoctrineof thecross—andbecause theywill leadus to theonlysourceofsoundandabidingconsolation—theloveofGodinJesusChristourLord.Weshallfindthateverysuchdifficultyvanishes,everydoubtisrepressed,andeveryfeardestroyed—whenthatloveisapprehendedandbelieved.

But,meantime, hesitate not, I beseech you, to receive the testimony ofGod respecting your state, and character, and prospects, and turn notaway in disgust, because, in the light of Scripture, they seemdark andappalling.True, theyaredarkandappalling indeed—but is itnotyourinteresttoknowtherealstateofthecase?IsitpossiblethatGodcanerrintheestimatewhichheformsofyourcharacter,ordeceiveyouastothefate which, under his own government, awaits unforgiven guilt? Fromwhom,ifnotfromGod,canyouexpecttohavesuchinformationasshallrender your present and future condition, andhis plans and intentionswithregardtoyou,intelligibleandcertain?

Andalthoughyoumust feel thestatementsofScripturerespectingyourguiltandyourdeservingstobehumiliatingandpainfulintheextreme—yetdoesnotyourownobservation,so faras itextends,concurwiththetestimonyofScripture, in regard to thepresent state?Anddonot yourownconsciencessuggestmanyanxiousforebodingsrespectingthefuture,thesameinkindwiththosewhichtheBiblesanctionsandcertifies?Areyou not, at the very best, uncertain of future happiness? Are you not,

morefrequently still, oppressed by the thought, that the futuremay benot less, and perhaps more, distressing than the present? Does notconscience plainly intimate, that, under the government of a righteousBeing,youhavenoreasontoexpectanymarkofhisfavor—andmuchtoanticipatehisdisapprobationandwrath?

And when the Bible makes these convictions sure, when it seals themwiththeauthorityofthatGodwhocannoterr,andunfoldstheviewswithwhichheregards,andthepunishmentwithwhichhewillvisitimpenitentguilt. Oh! it is surely your highest wisdom to listen patiently, and toinquireearnestly,whether,afterall,theremaynotbesomewayofescapefromastatewhichyoufeeltobeoneofdreadfuluncertainty,andfromaprospectwhichconsciencehassurroundedwithterrors?

There is one such way of escape — and only one. The Scheme ofRedemptionisthegrandpeculiarityoftheBible.ItistheresetforthasaprominentfeatureinGod'smoralgovernment—asaplan,withreferencetowhich, thisworldwas at first created, andhas since been sustained,and many things permitted to occur in it, which, under a system ofimmediate retribution, could not have been allowed to happen, or tocontinue.And it isuniformly representedas thegrandmeansbywhichGod'scharacterwastobefullydisclosed,notonlytomen—buttoallhisintelligentcreatures.

Thisgospelschemewillbefoundtoillustrateorexplainwhateverisdarkor intricate in the arrangements of providence. It establishes theprinciplesonwhichhismoral government is founded,while it explainsthe reasonswhy these principles are not fully developed in the presentstate. And, above all, it unfolds to man a view of God's dispositionstowardshim,andaprospectofhisownfuturedestiny—whicharealikefitted toawakenhisprofoundest admiration, andhisdeepest gratitude,andtosilenceeverycomplaint,andsolaceeverysorrowwhichthepresentaspectofprovidencemightotherwiseawaken.

　

MEDITATION3.

"Thisismycomfortinmyaffliction"Psalm119:50

"Godsolovedtheworld,thathegavehisonlybegottenSon,thatwhoeverbelievesinhimmightnotperish—butmighthaveeternallife"John3:16

Welearnfromthechequeredsceneofhumanlife,notlessthanfromtheplaintestimonyofScripture—thattherearetwoprinciplesinthedivinecharacter.Theone,theprincipleoflove,whichdelightsinthediffusionofhappiness,and isaverse from the inflictionofmisery.Theother, theprinciple of holiness and rectitude, which must invariably connectsuffering with sin. We see, in the present state, the operation of bothprinciples,intheblendedenjoymentsandsorrowsofhumanlife.Andthegrand problem is, whether, as in the present state, God's holiness andjustice must forever entail suffering on his disobedient subjects — or,whether his love may not devise a remedy for existing evils, so as torender it compatible with the moral interests of his government toexemptthemfrompunishment,andreceivethemintohisfavor?

We cannot venture to state the problem, so as even to imply thepossibilityofhis abolishing sufferingwhile sin continues;orofhis lovebeingexercisedtotheeffectofrenderinghiscreatureshappy—withoutregardbeinghadtotheinterestsofhisinflexibleholinessandjustice.Wedarenotask,whetherGod'slovemaynottriumphoverhisrectitude;or,whetherhisbenevolentdelightinhappiness,maynotbegreaterthanhisholyaversiontosin?Norcouldweentertainsuchaquestion,wouldwewishtosolveitintheaffirmative,forthatweretoloosethebondsofhisgovernment—toreversethewholeprinciplesandmethodsofhispresentadministration—tosubvertthemoralconstitutionofourownbeing—toarray one attribute of God's character against another — and thus toannihilateeverygroundofrationalconfidence,andtointroduceuniversaluncertaintyinrespecttohisgovernment.

The present state affords no evidence of such opposition between thebenevolenceandtheholinessofthedivinecharacter—andfarlessofanylikelihood thathisbenevolencewill triumphoverhisholiness.Bothareseen to be in operation; and themany proofs of his benevolence withwhichwe are surrounded, so far from assuring us of future exemptionfromsuffering,serveonlytoaugmentouranxietyonthesubject.For,as

suffering to a great extent exists under his government now,notwithstanding his benevolence — the question arises with tenfoldinterest:maynotthesame,orstillgreatersufferings,beawardedforthesamereasonshereafter?

WiththeBibleinourhands—nodoubtordifficultyonthismomentoussubject remains. For, while it confirms and illustrates the testimonywhich his own providence bears to the holiness and rectitude of thedivine character — it reveals a scheme of redemption, in which "truthmeetswithmercy,andrighteousnesswithpeace,"andbywhichGodcanbe"faithfulandjustinforgivingsin;"the"JustGod,"andyet"theSavioroftheguilty;""justevenwhilehejustifiestheungodly."

In this stupendous scheme, we know not whether most to admire theinflexible holiness, or the marvelous love which it displays, or theprofound wisdom by which both are combined, so as mutually toestablish and illustrate each other. For what can be said either of theholiness,oroftheloveofGod,bymen—nay,byangelsandseraphs—whohavebeheldthemburningbrightintheuppersanctuary,andadoredthem uninterruptedly, in their full measure, in the presence of Godhimself.Nay,thoughallpartsofGod'suniverseshouldconcerttogether,and all intelligent spirits unite in gathering the proofs which naturefurnishes, and combining the separate testimonies of all worlds to theholinessandgoodnessofGod—whatcouldbesaidofeitherthatwouldoutweigh or bear comparisonwith the import of that single statement,"Godsolovedtheworld,thathegavehisonlybegottenSon,thatwhoeverbelievesinhimmightnotperish—butmighthaveeternallife!"

Godlovedtheworld!FromthespontaneousloveofGod,theplanofoursalvation proceeded, that being the source of every blessingwhich thissalvationincludes,andofeveryhopewhichitwarrantsorinspires.

LetusmeditateontheNATUREof this love.It isnotthemeregeneralbenevolence which delights in the diffusion of happiness among theobedient subjects of the divine government — nor is it the meresentimentofcompassionwithwhichabenevolentbeingmaybesupposedtoregardthemiseryofhisapostatecreatures,andwhichmightleadhimto pity their case, even while he punished their guilt. It is not a mere

passiveemotion in thedivinemind—butanactiveandoperative love,whichprompts thepurpose, and forms theplanof relieving them. It istheattributeofmercy—mercythatnotonlyrelievesthewretchedness—butpardonstheguiltofitsobjects,andwhichallowsnoteventhemostaggravatedsinfulnesstobeabar to thecommunicationof itsblessings.OfthisattributeHeavenitselfaffordsnoexemplification,fortherenosinhaseverbeenforgiven.ThisworldisthetheaterwhichGodhasselectedfor the manifestation of the glory of his character, as "the Lord Godmercifulandgracious,forgivinginiquity,andtransgressionandsin."

Andinwhatcircumstanceswasthislovedisplayed?

Whentheworldwasinastateofrebellionagainsthim;when the human character had been totally changed from its pristineinnocence,andhadbecometheveryreverseofGod'sholiness;when, instead of being the object of men's supreme reverence andaffection—hewastheobjectoftheirenmityanddread;when the holy attributes of his nature, and themoral principles of hisgovernment, and the righteous precepts of his law — were all alikedistastefultotheirdepravedminds;whenhissoleprerogative,as theGovernorandJudgeof theworld,hadbeencarelesslyforgotten,ordaringlydenied;when the sublime temple of nature, at whose altar they should haveworshiped theone livingand trueGod—was filledwith the shrinesofidolatry—wherehissupremacywasvirtuallydenied,ordividedamongamultitudeoffalsegods;andwhenthemoresacredtempleofthehumanheart,whereGoddesiredtodwell, and to beministereduntoby a train of holy affections—hadbecomeachamberofimagery,filledwithahostofwickedpassions—atemple,indeed,ofspiritualidolatry,wherethebestofallhomage,thatofman'saffections,wasrendered,ifnottoidolsofgoldandsilver—yettothewealth,andhonors,andpleasuresoftheworld;when, in one word, God's character was hated by man, and man'scharacterodioustoGod!

Yet, even then, "God Loved the World." Not surely because he couldregardthecharacterofmenwithdelight—farlessbecausetheirconducthad deserved his favor, for their characterwas regarded by him with

utter abhorrence, and their conducthad exposed them to his righteousjudgment. But while he hated and condemned their sin — nomalicemingledwiththathatred—andnorevengedictatedthatcondemnation.Onthecontrary,hepitiedtheircase,evenwhileheabhorredtheirguilt!And,intheexerciseofafree,generous,andsovereignlove,heresolvedtoseekandtosavethelost!

Andwhatwas theMEASUREof that lovewhichhe felt, andwhich theschemeofredemptionunfolds?Whatman,whatangel,whatseraph,willundertake tomeasure it,when thisone clause is added, "GodSO lovedthe world, as to give his only begotten Son!" To comprehend the fullimport of such words, we must be able to enter into those feelings ofineffable lovewithwhich theFather regardshisonlybegottenSon—aSon, thesame insubstance,andequal inpowerandglorywithhimself,andpossessing, alongwith the divine attributes of almighty power andomniscientwisdom—acharacterinallrespectsthesameashisown—acharacter of unspotted holiness, and infinite benevolence and love— aSon,too,heldinhonorandhighestimationinHeaven,whereangelsandseraphim adored him as their Creator and Lord— and who, from thebeginning,was"hisdelight,rejoicingalwaysbeforehim."

Mysteriousandincomprehensibleas,toourlimitedcapacity,manypartsof this sublime subject may appear — we cannot fail, at least, to beconvinced,thatnoformofwordscouldpossiblyexpressagreateramountoflovethanthesimplestatement,that"Godsolovedtheworld,astogivehisonlybegottenSon."

This lovewillbestill fartherenhanced inourestimation, ifweconsiderthebenevolentdesignofGodingivinghisSon,andthebeneficialresultsofthatgifttohisbelievingpeople.Itwasthatthosewhobelievemightnotperish! In common with the rest of mankind, they were in danger ofperishing.Theyhadalreadywithinthemtheseedsofperdition,andthesentence of death stood recorded against them. They were enemies toGod in their hearts, and their enmity was manifested by the frequenttransgressionofhis law,anda constant estrangementof affection fromhis character and service. And, as immortal creatures, destined to liveforever,andabouttoenter,inaveryshortperiod,onastateofrighteousretribution—theyhadnosolidgroundofhopethattheireternitywould

beahappyone.But,on the contrary,had reason to fear, that there laybefore them an everlasting state of guilt, debasement, punishment anddespair.ItwasGod'sdesigninsendinghisSontodeliverthemoutofthatestateof guilt anddanger— toopenupawayof escape, and to rescuethem,bytheoperationofhisgrace,fromthepowerofthoseevilpassions,which,had theybeenperpetuated,wouldnecessarilyhave issued in themiseriesofeternalHell.

Andwhenweconsidertheodiousnatureanddebasingtendencyofsin,and the amount and duration of that punishment which God hasdenounced against it — oh! how grateful should we be for the leastintimationofGod'swillingnesstosaveusfromit!Andhowmuchmoregrateful,whenweareassured thatourdeliverance fromit isoneof theobjectswhichGodhasmost atheart.We cannot suppose thathe takespleasure in thedeathanddestructionevenof theguilty—whenweareassuredthat"hegavehisonlybegottenSon,thatwemightnotperish."

Themagnitudeof thedangertowhichwewereexposed,andtheawfulnature of the punishment which awaited us — may well awaken ourprofoundestadmirationofthatlovewhichhasopenedupawayofescape.Buteven this isnotall.God's love isnotexhausted,norhis benevolentdesigncompleted—byredeeminghispeoplefromguiltandsuffering.Itpoints to a higher end, even their exaltation to a state of perfectblessedness—thatthey"mighthaveeternallife."

The Gospel of Christ not only states the consoling fact, that "there isforgiveness with God," and that "he has no pleasure in the death of asinner"—itconveysalsothecheeringnewsofanendlesslifebeyondthegrave — a state not only of conscious existence — but of perfectuninterrupted and endless felicity — provided and secured by themediationofChrist,foreveryonethatbelievesonhisname.

Theirpreparation for this glorious state was one of the objects of theSavior'smission,and,byhisgrace,anewspirituallifeisputwithinthemwhich shall never die — but which shall grow with their growth andstrengthenwith their strength, until it issues in life eternal. It declaresthatourpresentlifeisbutapilgrimage,duringwhichwearetopreparefor enteringon the full privilegesof children inour father'shouse, and

theenjoymentofthatrichinheritancewhichbelongstotheminHeaven.It declares that death, so far from annihilating the immortal spirit, orimpairingitsenergies,orintroducingitintoadarkandtroubledsceneofdoubt,ordespair,orpunishment—is, inthecaseofeverybeliever, thebirthdayofthesoul,when,beingreleasedfromthebody,itisbornintoimmortality,andplacedatonceinthepresenceofGodandhisangels!

And in order to fitus for a prospect so lofty and boundless, Christ hasdeclaredittobethegrandendofhismission...toraisehumannatureoutofthedebasementintowhichithasfallen;topurify,andelevate,andrefineitsnoblefaculties;to restoremannot only to the friendship— but also to the likeness ofGod,inwhoseimagehewascreated;tocleansehimfromthepollutionofaworldthatliesinwickedness—andsotopresenthimfaultlessandblamelessbeforethepresenceofGod.

ThishedoesbytheagencyoftheHolySpirit,andbymeansofthetruthscontained in hisWord. And in the new spiritual life thus given, everybelieverhaswithinhim...thegermoflifeeternal;the first dawn of that glorious light inwhich he is to live and have hisbeingforever;the commencement of that course of progressive improvement andhappiness, which shall have no interruption and no end — and whichdeath, so far fromdisturbing, shall serve to advance,byplacinghim incircumstanceswherethehighestexerciseofhisfaculties,andthelargestacquisitions of knowledge — shall be combined with enjoyment of thepuresthappiness,andthenoblestsocietyintheuniverse!

Considering the capacities of man, may we not ask, with befittingreverence,what higher proof could God himself have furnished of hislove?

If it was an act of great benevolence on the part of God, that hecommunicatedexistenceatall,evenforanhourtotheinsect,orforafewyearstomanupontheearth—thenhowmuchmorethathemademanimmortal?

Ifweadorehisbenevolenceinprovidingaliberalsupplyforthephysicalneeds of his creatures — then how much more should we admire hisgoodness, when the needs of our rational and immortal nature are theobjectsofhisregard?

Ifexemptionfromcalamity,solongasweliveontheearth,isagroundofgratitude — then howmuchmore the exemption of the soul from theburdenofguilt,andthedangerofpunishment,itspromiseddeliverancefromthewholehostofevilpassions,andthenumeroussufferingswhichfollowintheirtrain?

And, above all, if the prospect of health or preferment in this worldshouldmakeusthankful—thenhowmuchmorethatboundlessprospectofeternal life,whereinourfacultiesshallbeforever improving,andourhappiness,nay,ourverycapacitiesofhappiness,increasingforever?

Whatmore shallwe say? thatGodwas so resolved on this, that,whennothingelsecouldsecureit,"hegaveuphisonlybegottenSon."

It may be asked: Why did God give up his only begotten Son? Whatnecessityexistedforsocostlyasacrifice?Mightnotthemereintimationof his kind intentions towards us, conveyed through one of hiscommissionedservants,haveservedtoremoveourfears,andtoestablishforusagroundofhope?HadGodbeenabeingofmerecompassion,andhadwebeenregardedinnootherlightthanastheobjectsofhispity—this coursemightperhapshavebeenadopted, althoughwe should thushavebeendeprivedofthenoblestproofofthestrengthandardorofthataffectionwhichburnedinthedivinemindtowardsus.

But, besides being a God of mercy, he is also the inflexible moralgovernorandjudgeofmen;and,besidesbeingtheobjectsofhispity,wewere the responsible subjects of his government, and amenable topunishment for our crimes. As his moral government was to continueforever,andas,whereveritextendsthroughouttheuniverse, it isbasedon theprinciplesof rectitudeandretribution, itwasnecessary toguardagainstanydishonorbeingputon that law,which is a transcriptofhisown holy character, and the rule of his universal and eternaljurisprudence.

HenceGodwouldnotcancelitsthreatenings,norrelaxitsauthority,normitigate its requirements — even when he had formed the purpose ofsavingthesinful.But,onthecontrary,hemadethemanifestationofhisforgiving mercy the occasion of a brighter display of the holiness andjusticebothofhischaracterandlaw.Forthispurpose,heenteredintoacovenantwithhisonlybegottenSon—choosinghimasthesubstituteoftheguilty,whomhedesignedtosave;layinguponhimtheresponsibilityoftheirguilt,andexactingfromhimthepenaltywhichtheyhadincurred,andengaging,inreturn,toimputetothemthemeritofhissufferingsandobedience,andtodealwiththemaccordingtohisdeserts.Andthiswasdone,thatwhilehisforgivingmercywasmanifestedingivinguphisSon,and,forhissake,receivinghispeopleintofavor—hisunbendingequitymightbedisplayed, andhis lawmagnifiedandmadehonorable,by thevicarioussufferingsanddeathoftheirsurety.

AsnoproofofhislovecouldbegreaterthantheactofgivinguphisSon,sosurely,noproofofhisholinessandjusticecouldbestrongerthanwhatarises fromhis not sparing that Sonwhen he stood in the place of theguilty.Whatgreaterhonorcould, inthenatureof things,bepaidtothelaw,thanwhatwasimpliedinthevoluntarysubmissionofGod'sownSontoitsdemands?

Whataspectacle tomenandangels! theSonofGodsubmitting to thatlaw inhis ownperson, acknowledging the justice of its threateningsbyenduring them, and the equity of its precepts by obeying them, anddeclaringhisholydeterminationtoupholditsauthority,andtoestablishitforever,evenattheverytimewhenhislovepromptedhimtodeliverhispeoplefromitscondemningpower!

Itwas in this sense thatGodgaveuphisSon—he "gavehim to be anatoningsacrificeforoursins."Itwastomanifest"gracereigningthroughrighteousness unto eternal life," that Christ consented to becomeman;anditwas"thatGodmightbejust,whileHejustifiedtheungodly,"thatChrist was "wounded for our transgressions and bruised for ouriniquities,"andthat"Hewhoknewnosinwasmadesin forus, thatwemightbemadetherighteousnessofGodinhim."

Thisgloriousschemeofsalvation,therefore,whileitispervadedbythe

goldenprincipleofdivinelove,isyetfoundedontheprinciplesofeternaljustice. In it "truthmetwithmercy,andrighteousnesswithpeace,"andthefullsatisfactionwhichitprovidesfortheclaimsofdivinejustice,maywellservetosilenceeverydoubtormisgivingwhich,notwithstandingthebenevolenceofGod,mightbeawakenedinourminds,byaconsiderationoftheholinessandjusticeofthedivineadministration.

Thus, bothunder the economyofprovidence,andunder that ofgrace,theholinessandtheloveofGod,sofarfrombeinginconsistentwith,oropposed to one another— are, by an admirable arrangement of divinewisdom,mademutuallytoillustrateandenhanceeachother.

Under the scheme of providence, there are many enjoyments whichbespeaktheloveofGod—andmanysorrowswhichbespeakhisjustice;andeveryreflectingmindmustfeel,inlookingonthechequeredsceneoflife,thatthegreaterGod'sloveis—themorerighteousalsoishisjustice;andthemorerighteoushisjustice—themorewonderfulhislove—since,notwithstanding the one, suffering prevails, and, notwithstanding theother,manyblessingsarebestowed.

In likemanner, in the cross, God's love appears in the gift of his onlybegotten Son; but his justice also in the awful death which the Saviorendured.Andwefeel that ifGodhadnotbeengracious,wewouldhavelessreveredthejusticewhichdemandedit—andthat,hadhenotbeenjust,weshouldlesshaveesteemedthelovewhichpromptedthesacrificeofhisonlySon.

Theconsolationwhichmaybedrawnfromthecross,istheonlythoroughremedy for sorrow — the only abiding antidote against despair. Thatconsolationarises,partly,fromthemanifestationwhichistheremadeofGod'sdispositionandcharacter,astheLordGodmercifulandgracious;andfromwhichwemaydrawthepreciousassurance,that"ifGodsparednothisownSon,but freelygavehimupto thedeath forusall—muchmorewillhe,withhimalso,freelygiveusallthings."Itarisespartly,also,fromtheassurance,thatOnehasundertakenourcause,whoisbothableandwillingtohelpus, andwithwhom the Father is everwell-pleased.And, finally, from the fullness and completeness of that redemptionwhichhehaswroughtout.

This schemeof redemption is complete inall itsparts,andadequate tothesupplyofallourneeds.BeingframedbytheunerringwisdomofGod,andsealedwith thepreciousbloodofhisSon,andadministeredby theagencyofhisHolySpirit—itsefficiencyisguaranteedbyeveryattributeof the divine nature; and while it throws an interesting light on thepresent scene, it is a systemwhich stretches forward into eternity, andpresentsaremedy,notonlyforeverypresentsorrow,butalsoforeveryfuturefear.

Whatsinistherewhichthisredemptionwillnotexpiate?

Whatsorrowistherewhichthisredemptioncannotsoothe?

Whatneedistherewhichthisredemptioncannotsupply?

Whatfearistherewhichitmaynotdispel?

Whatholyhopeistherewhichitdoesnotsanction?

WhatattributeofGodistherewhichitdoesnotillustrate?

Whathumanexigencyisthereforwhichitdoesnotprovide?

Itisconsolatory,too,toknow,thatwhilethisredemptionisinfinitelyfull,itisalsofreelyofferedtoall;andthisisintimatedinthesewords,whichcontaintheverysumandsubstanceoftheGospel,"Whoeverbelievesinhim shall not perish."Whoever — where, then, is the sinner that isexcluded from this salvation?Where themanwho is not warranted toreposehisconfidenceintheSavior?"Whoever,"beherichorpoor,youngorold,prosperousorafflicted, learnedorunlearned,yes,comparativelyrighteousordesperatelywicked— still thatword is enough for him. Itholdsoutawarrantandanencouragement to themostabandonedandforlorn;andthiswarrantisconfirmedbytheassurance,that"Hecametocall not the righteous — but sinners to repentance," and that whoever"comesuntohim,willneverbecastout."

Gloriousschemeofsalvation!Wellmaytheangelsdesiretolookintoit,and well may they hence derive an increase to their knowledge of themanifoldwisdomofGod!Farmoreshouldwemakeit thethemeofour

profoundestmeditation,andseektocomprehendandembraceitinallitsfullness,sinceitisGod'sownplanforabolishingsinanditsconsequentevils.Itisaplanwhich,whetherweviewitinreferencetothecharacterofGodwhichitunfolds,or inreferencetothebenefitswhichitconfersonall who embrace it — will ever seem themore beneficent and wise, inproportion as our knowledge and experience of its provisions andpractical effects are enlarged; and which, to men, and angels, andseraphim,willbethethemeofexhaustlessmeditationandpraise,inthatblessedworldwhereitsgloriousissueswillbeunfolded,anditsbenefitsfullyenjoyed.

　

MEDITATION4.

"Thisismycomfortinmyaffliction"Psalm119:50

"AllthattheFathergivesMewillcometoMe,andtheonewhocomestoMeIwillcertainlynotcastout!"John6:37

Whena thoughtfulmind,especially in theseasonofaffliction,or in theprospectofdeath,considersitsrelationtoGodanditseternalprospects,it can hardly fail to be impressedwith the transcendent importance ofthat question, "What must I do to be saved?" If the inquirer betakeshimself to theBible,with theviewofobtainingsatisfactory informationonthismomentoussubject,hefindsGod'sownanswertothatquestion,in thesememorablewords, "Believe on the Lord Jesus Christ and youshallbesaved."Thesewordsarefewandsimple—buttheycontainthesumandsubstanceoftheGospelmessage;theyteachhimtobelievetherecord which God has given respecting his Son, and, believing thatrecord, toplacehispersonal trust anddependenceonChrist, as anall-sufficientSavior,abletosaveuntotheuttermostallthatcomeuntoGodbyhim.

But when this plain and simple answer is given, to his question, theanxious inquirer is apt to be staggered and perplexed by its verysimplicity.Heisnotpreparedtofindthateverybarhasbeentakenoutoftheway,andthatheisatlibertytorepairtoChristatonceashisSavior.

He is surprised, and begins to doubt whether he has understood themessageinthesenseinwhichGodwouldhavehimtounderstandit.Heponders on other passages of Scripturewhich declareGod's wrath andcurse on account of sin, orwhich require holiness of heart and life, orwhichspeakofthedifficultyofbeingsaved;and,withoutadvertingtothefact that these passages refer to difficulties which arise out of his ownfallenanddepravednature,andwhichGod'sgracealonecanremove,heis apt to think that something must be done by him, before he iswarrantedtoembracetheofferoftheGospel,ortotrustinChristashisSavior. Hence, encouraged, on the one hand, by the possibility of hisbeing saved — and distracted, on the other hand, by the supposednecessity of fulfilling certain conditions before he is warranted to takeGod's invitation tohimself—hederives little orno immediate comfortfrom the simple message of the Gospel, and remains for a time at adistance from Christ, or only fearfully looking to him as one thatmayultimatelybehisSavior.

Toaninquirerinthesecircumstances,nothingcanbemoreusefulthantosetbeforehima clear viewof thewarrantof faith, orof thegroundonwhichheisencouragedatonce,andwithoutanydelay,tobelieveontheLordJesusChrist,andtocometohimforpardonandpeace.

I. The first ground on which the most disconsolate inquirermaybeencouraged to return toGod, throughChrist,withoutdelay— is thecharacterofGod,as it isrevealed inhisWord.Thatcharacter issetforthinScriptureinavarietyofaspects,whichareall fitted to conciliate the love, and to secure the confidenceof sinners.Leteveryserious inquirerconsider thetestimonyofGod in thismatter:"The Lord descended in the cloud, and stood with Moses there, andproclaimed the name of the Lord. And the Lord passed by before him,and proclaimed: The Lord, the Lord God merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy forthousands."God'sloveandmercyaredeclaredwithafullnessandvarietyof expressionwhich leave no room for unbelieving doubt or suspicion.Hisverynameis"theLordGodmercifulandgracious;"heisdeclaredtobe "abundant in goodness;" he is said to be "keeping mercy forthousands"

Nor is this a solitarypassage,different from the general tenorofGod'sWord:hischaracterisdelineatedinthesamewayinsomanyplaces,thatourchiefdifficultyconsistsinmakingaselectionofthemoststrikingandimpressiveproofs.

WehavetakenonepassagefromtheLaw;letuslooknowtothePsalms,"You,Lord,aregood,andreadytoforgive,andplenteousinmercyuntoallthemthatcalluponyou.""You,OLord,areaGodfullofcompassion,and gracious; long-suffering, and plenteous inmercy and truth." "Yourmercy is great unto the heavens." "The Lord is good; his mercy iseverlasting." "Great are your tender mercies, O Lord." "Your mercy, 0Lord,enduresforever."

Passing from theLawand thePsalms, letus looknow to theProphets,"Who is a God like unto you, that pardons iniquity, and passes by thetransgression of the remnant of his heritage; he retains not his angerforever,becausehedelightsinmercy.""YouareaGod,readytopardon,graciousandmerciful,slawtoanger,andofgreatkindness.""Thoughhecausesgrief—yetwillhehavecompassionaccordingtothemultitudeofhismercies.""AsIlive,saystheLord,Ihavenopleasureinthedeathofthewicked."

IfwelooktothegospelEvangelists,weseethererecordedthewordsofChrist himself:, "God sent not his Son into the world to condemn theworld—butthattheworldthroughhimmightbesaved.""Andthisisthewillofhimthatsentme,thateveryonewhoseestheSonandbelievesonhim,mayhaveeverlastinglife."

And,finally,letushearthetestimonyoftheApostles,"Godislove,"saysJohn. "God is rich inmercy" saysPaul. "TheLord is verypitiful andoftendermercy"saysJames."TheLordislong-sufferingtous,"saysPeter,"not willing that any should perish — but that all should come torepentance."

Thus theunanimous testimonyof theLaw, thePsalms, the Prophets oftheOldTestament,theEvangelists,andtheApostlesoftheNew—bearswitness toGod's character, as aBeing ofmanifoldmercies,whose verynameislove.Aclearapprehensionandcordialbeliefofthisgreattruth,

woulddomuchtoremoveallthescruplesandfearswhichpreventmanyananxiousinquirerfromcomingtohimforlifeandsalvation.

Ingeneralterms,wealladmit,indeed,themercifulcharacterofGod;butsurely,ifitimpartnocomfort,andinspirenoconfidence,andawakennogratitude—itmusteitherbeveryimperfectlyapprehended,orlittle,ifatall, believed.Theproper effect of sucha character,when seen in all itsglorious excellence, is to banish distrust and suspicion, and to awakenadmiringlove,andchildlikeconfidence.Thekindnessorbenignityofanearthlyfriendproducesthesefeelings,andhisverycharacterisregardedas a sufficient warrant for our going to him in a time of straits, andfranklylayingbeforehimourdifficultiesandneeds,intheassurance,thathis kindness will prompt him to listen to our request, and to take aninterestinourcase.

Why is itotherwisewithuswhenGod isconcerned,unless it is thatweeitherdonot sufficientlyunderstand thebenignityofhisnature,oraresuspiciousof thesincerityofhiskindness?DidwereallybelieveGod tobesoverygraciousandmercifulaBeingashisWorddeclareshimtobe;did we realize his infinite love, and were we assured that his love isperfectlysincere—Oh!howwouldthisbanishthehardthoughtsofhimwhich we are too prone to cherish, and destroy those scruples, andmisgivings, and fears, of which we are sensible when we think ofrepairingtohimformercy.

Theevilis,thatevenwhenthegraceandmercyofGodarenotformallycalled in question, there often remains in the heart an undefined andvaguesuspicionofhissincerity,oranideathathisloveiswaveringanduncertain, if not capricious, in its exercise. And hence, all the cheeringinfluencewhichthelightofhislovemightexertuponus,isdestroyedbytheinterventionofourowndarkunbelief,justastheraysofthesunareintercepted, and their influence diminished, by the dense vapors andthickcloudsofthesky.

Grace and mercy, indeed, are not the sole attributes of God; and thesinnerwhowouldfondlyclingtothese,mayberepelledbythereflectionthat,asmercifulasGodis—heisalsoholyandjust.Thatheisdeclared,bothby thevoiceofconscience,andbyhisownrevealedWord—tobe

theavengerofsin,andthat,assuch,hecannotberegardedbyanysinnerwithoutalarmandterror.

Allthisistrue;andwereitoverlookedorforgotten,wewouldentertainavery partial and delusive idea of the divine character. It is equally truethatunassistedreasoncandiscovernomethodofreconcilingtheexerciseofmercywiththeclaimsofjustice—andnogroundofconfidenceinGod,such as would warrant the hope of safety for a sinner. But in God'srevealed character, justice andmercymeet together, righteousness andpeace kiss each other. We are under no necessity of forgetting anyattributeofhisnature,orofadoptingapartialviewofhischaracter,forthesakeofderivingpeaceandcomfortfromit.Wecanregarditinallitsholiness,andyetfeelthatwearesafe.For,

II. God's declared satisfactionwith the redemption ofChrist,affords a warrant and encouragement to the sinner, such asshouldbanishallthefearswhichevenacorrectandscripturalsenseofGod'sholinessand justicemayhaveawakened inhismind.ThatheshouldhaveadeepandabidingsenseofGod'sholinessandjustice—isnomorethanScripturerequires,andthestateofthecasedemands.ThatasenseofGod'sjustice,combinedwithasenseofhisownguilt,shouldawakenfearandterror,isequallyplain;buthewilltherebybe only the better qualified for coming to God as he is revealed in theGospel. Under this impression, let us turn again to the first passageformerly quoted, a passage in which the whole character of God isrevealed, first, as infinitelymerciful, and secondly, as strictly holy andjust.

On reading that passage, the sinner may be disposed to say, oh! howsweetandencouragingisthefirstpartofit,"theLordGodmercifulandgracious, long-suffering, and abundant in goodness and truth, keepingmercyforthousands,"—this issweet, it isascoolwatertotheparchedground— would that it had ended here! But when I proceed I find itwritten,"thathewillbynomeanscleartheguilty;visitingtheiniquityofthefathersuponthechildren,anduponthechildren'schildren,untothethirdandfourthgenerations"—thisdampsmyrisinghopes,itsinksmyheartwithinme;foramInotguilty?Andifhewillbynomeanscleartheguilty, what avails it to me that he is merciful and gracious? I am

irrecoverablyruinedandundone.MyguiltandGod'sjusticeare,afterall,ascertainashisloving-kindness;andhow,then,canIdrawneartoGod?

Allthisistrue.Itisequallytrue,thatwhile,inonepassage,wereadthat"God is love," we read in another, that "our God is a consuming fire."How, then,may a sinner extricate himself from this perplexity — howmayheobtainrelief—whenhecannotdenyhisownguilt,anddaresnotdisputeGod's inflexible justice?Isthereonesinnerwhofeels, thatwerehisguilt outof theway,hewouldwillingly go toGod, as theLordGodmerciful andgracious—andwho isdebarredonlyby a senseofdivinejustice? Let him look to the cross of Christ, and hewill see the barrierremoved;thereGod'scharacterisdisplayedinallitsattributes,andtheseattributesareseentobeperfectlyharmonious."Truthmeetswithmercy,andrighteousnesswithpeace,"andtheLordisbeheldasatoncethe"JustGod,"andyet"theSavior."

Inthecross,theloveandmercyofGodappearinthegiftofhisownSon;andhisjusticeisatoncedisplayedandsatisfiedbytheatonementwhichwas there required and rendered. By the substitution of Christ as ourRedeemer,inourplace,andbytheinflictionofthatpunishmentonhimwhich our sins had deserved — the law was magnified and madehonorable, and the reason forpunishmenthavingbeen removed,God'sjusticeissatisfied.Andnow,"GodisinChristreconcilingtheworlduntohimself,andnot imputingunto themtheir trespasses."HehasdeclaredhissatisfactionwiththeworkoftheRedeemer;andnow,onthegroundof that great atoning sacrifice, he gives to every repentant sinner thelibertyof freeaccess tohis throne—his justiceno longer stands in theway; and, lest the peculiar heinousness of any man's sins shoulddiscouragehim,hehasgiven forth thatgraciousdeclaration,"thebloodofJesuscleansesfromallsin."

Beholdhowthesinner'sperplexityisremoved;hesees inthecrossthatGodcanbeatonce theJustGodandyet theSavior— faithfuland justeveninforgivinghissins,andcleansinghimfromall iniquity.Therehediscovershowbothpartsofthatsublimepassagemaybereconciled;andhow true it is thatwhile,without satisfaction,Godwould by nomeansclear theguilty—yet,beingsatisfiedwithChrist's atonement,he is theLord,forgivinginiquity,andtransgressionandsin.

Oh!what reliefmust theclearapprehensionof thisone truth impart totheconvincedsinner!Whataheavyburdenmustitliftfromoffhisheart!Heneedsnotdenyhisguilt,ordisputeGod's justice—no,he seesandacknowledgesboth;butneither isnowabar in thewayofhisaccess toGod,forGodinChrist,theJudgeonthemercy-seat,theLawgiveronthethrone of grace — declares that, by the Redeemer's atonement, he issatisfied, and that now "there is forgiveness with him and plenteousredemption."

NeitherGod'sjustice,northesinner'sguilt,northedemandsofabrokenlaw,northevoiceofanaccusingconscience,northesacredmajestyofGod'sgovernment—shouldnowdiscouragehim.GodissatisfiedwithChrist'sredemption,and that is enough for us. He has declared his satisfaction, and whyshouldwebedoubtfulordowncast?Letusrathersingwiththeprophet,"OLord,Iwillpraiseyou;forthoughyouwereangrywithme—yetyourangeristurnedaway,andyoucomfortme.Behold,Godismysalvation,Iwilltrust,andnotbeafraid:fortheLordJehovahismystrengthandmysong;healsoisbecomemysalvation."

III.Remembering, then,God'sgraciousandmercifulcharacter,andhisdeclaredsatisfactionwithChrist'sredemptionasthegroundofpardon—letusconsiderthelanguageinwhichhenowspeakstosinnersfromthemercy-seat, and we shall find in his invitations a full warrant forconfidenceandtrust.BothGodandChristinvitesinnerstodrawnearinsuch terms as leave no room and no apology for refusing. Theseinvitationsarefrequentlyrepeated,andgivenineveryvarietyofform,thebest fitted to remove our doubts, and secure our confidence. They areaddressed to sinners as such, and to all sinners, without exception, towhomtheGospelissent—insomuchthatitmaywellbesaid,thatiftherebe a man on earth who is not a sinner, to him alone are they notapplicable. But to everyman that is a sinner, and just because he is asinner—theyareaddressed.

Letuslisten,then,tothegracioustermsinwhichGodspeakstosinners

from themercy-seat— and let us listen to them as if God spoke to usalone."Ho!everyonethatthirsts,cometothewaters,andhewhohasnomoney — come buy and eat; yes, come, buy wine and milk withoutmoney, andwithoutprice." "Inclineyour ear, and comeuntome;hear,andyoursoulshalllive;andIwillmakeaneverlastingcovenantwithyou,eventhesuremerciesofDavid.""SeektheLordwhilehemaybefound,calluponhimwhilehe isnear.Let thewicked forsakehisway,and theunrighteousmanhisthoughts;andlethimreturnuntotheLord,andhewill have mercy upon him; and to our God, for he will abundantlypardon.""Sayuntothem,AsIlive,saystheLordGod,Ihavenopleasureinthedeathofthewicked;butthatthewickedturnfromhiswayandlive:turn,turnfromyourevilways;forwhywillyoudie,OhouseofIsrael?""Comeuntome," saysChristhimself, "all you that labor and are heavyladen,andIwillgiveyourest.""Inthelastday,thatgreatdayofthefeast,Jesusstoodandcried,saying,Ifanymanthirsts, lethimcomeuntomeanddrink." "And theSpirit (theHolySpirit)and thebride (theChurchuniversal)say,Come.Andlethimthathearssay,Come.Andlethimthatisathirstcome.Andwhoeverwill,lethimtakeofthewateroflifefreely."

OnemightthinkthattheseplainandexpressScripturesshouldbanishallunbelievingdoubtandsuspicion;forinthemGodspeaks,Christspeaks,theSpiritspeaks,theChurchspeaks,andallsay,"Come!"Butasifamerepermissionorinvitationwerenotenough,theapostlerepresentsGodasbeseechingorentreatingustocome."NowthenweareambassadorsforChrist, as though God did beseech you by us: we pray you in Christ'sstead,beyoureconcileduntoGod."

Now,letmeaskmydoubtingheart:WhatreasoncanjustifyyourrefusaltocometoGodinChrist,orwhatexcusecanbeoffered,whensoplainawarrantisgiven,forhesitationordelay?Youareasinner—true;but ifyouwerenotasinner—youwouldnotneedtobesaved,andtheGospelwouldnothavebeenaddressedtoyou.Youareagreatsinner—beitso;butisnotChristagreatSaviortoo?Youknownotwhetheryournameiswritteninthebookoflife—true;butGodspeakstoyouinhisWord.AndunlessyouarepreparedtoavowasuspicionofGod'ssincerity,youknowthathehasinvitedyoutodrawnear.Andif,notwithstanding,yourefuse,whatotheraccountcanbegivenofyou,thanthatwhichtheLordgaveof

theunbelievingJews,"Youarenotwillingtocometomethatyoumighthavelife!"

IV.Besides therevealedcharacterofGod,andhisdeclared satisfactionwith the Redeemer's work, and his free and affectionate invitations tosinners — another ground of encouragement may be found in theassurancewhichhehasgivenofsuccess,confirmed,asthatassuranceis,bytherecordedexperienceofallwhohaveeverputGod'sfaithfulnesstotheproof.God's assurance is, that everyone that comes, shallhemadewelcome;andthuswereadinthatpreciousScripture,"Himthatcomesunto me, I will never cast out." This glorious truth rests on God'sfaithfulness,andshouldbereceivedwithalltrustonhissureandsimpleword.Butitisconfirmedandillustratedbytheexperienceofeverysinnerthathasatanytimeventured,onthefaithofGod'sword,tocometohim.Nosuchsinnerhaseverbeencastout.EverybelievercansettohissealthatGodistrue.IfweaskanyChristianfriendwhomweknow,whetherhehaseverhadoccasiontodoubtGod'sfaithfulnesstohispromise,ortorepentofhisgoingtoGodinChrist,onthestrengthofhistestimony,hewilltellus:"Never!Godwasmoregracioustohim,themorehetrustedinGod;hedrewnear,andwasmadewelcome;hehasneverhadreasontoregretthathetookGodathisword;hisonlyregretis,thathewassolongfaithlessandunbelieving."

ThisistheunanimoustestimonyoftheChurch,thatnopoorsinnerwasever sent empty away. And if it is so, why should any of us doubt ourwarrant to go to Christ now? Is he not unchangeable— still the same"Lordoverall,whoisrichinmercytoallthatcalluponhimintruth?"Isnotthewarrantoffaiththesamenowasiteverwas—asfullandasfreeas it was to them?We are apt to imagine that there is a defect in ourwarrant—thatothershavehadspecialrevelationswhichhavenotbeenaddressedtous;and,beforeventuringtocometoChrist,weseemtowishandexpect thatsomethingmoreshouldberevealed tous thanGodhasrevealedinhisWord.

Buthereweerr,notknowingtheScriptures,andthepowerofGod.TherevealedWordistheonlywarrantoffaith.WemustcometoGodontheground of Bible testimony, if we come at all. It is amply sufficient tojustify and to encourageus in venturing to come; and ifwebelievenot

Moses and the prophets, if we believe not God speaking in theWord,"neitherwouldwebelievethoughoneshouldrisefromthedead."And,letitbeobserved, thishasbeen thewarrantof faith from thebeginning—the sole and sufficient ground on which any sinner was ever prevailedwithtobetakehimselftoChrist.ItwasonthestrengthofGod'stestimonythat the apostles believed — that the confessors and martyrs of theprimitive Church believed — that each and every Christian, since thefoundation of the Church was laid, first formed his resolution to casthimselfontheforgivingmercyofGod.

AskanyChristianfriend:"Hadyouanyspecialrevelation;wereyoutoldthatyournamewasinthebookoflife;or,whatencouragedyoutocometoChrist?"Andhewill answer: "Ihadno special revelation—but thatwhichisinyourhands;IhadnoinsightintothesecretsofGod'sdecrees—butIreadtheBible;IheardGodspeakingtosinnersintheWord—Iknewmyself to be a sinner, and that God spoke to me. I believed hisWord,becauseIjudgedhimfaithfulthathadpromised;Icametohimonthe warrant of his own invitation, and I have found, in my blessedexperience,thattherenotonegoodthingwhichtheLordhadspokenhasfailed—allcametopass."

Suchwillbe the testimonyofeverychildofGod. It is true, indeed,thateven when the warrant is clear, the sinner may find that there issomethinginthestateofhisownmindthathindershimfromcomplyingwiththegraciousinvitation;that,whilethewayisopen,thereisabarrierwithin, arising from the depraved state of his heart, which he cannotovercome inhis own strength; and that, althoughnonew revelationbeneedfultoperfecthiswarranttobelieve,anewandspiritualinfluenceisneedfultodisposehimtobelieve.Thisisagreatandamostmomentoustruth—butitdoesnotaffectourwarrantforcomingtoChrist—thatisclear, full, and undeniable. And, being so, if this bar, arising from thedepravedstateofourownhearts,preventsusfrombelieving—thenourfinal ruin and perditionmust not be ascribed to any defect in Christ'sGospel—itlieswhollyonourownheads.

Ohthatweallfeltthisgreattruth,foritwouldshutusuptothegraceoftheHolySpirit!Godhasrevealedthathisgracewillhegiveninanswertoprayer;for,sayshe,"Askandyoushallreceive.""Ifyou,beingevil,know

how to give good gifts unto your children, how much more will yourFatherinHeavengivetheHolySpirittothosewhoaskhim?"

V.Finally,ifwearestillindoubtastoourwarranttocometoChristatonce, and without delay — let us consider, that this is not only inScripture the matter of permission and of encouragement — but thesubjectofanexpressandpositivecommand. It isnotamereprivilege,whichweareatlibertytoenjoy—itisadutywhichwecannotneglectortriflewith,without incurringguilt and condemnation. It is given in theshape of aprecept, "Believe on the Lord JesusChrist and you shall besaved."And,lestthisshouldberegardedaspartakingmoreofthenatureofanadvicethanofaninjunction,itisexpresslycalledacommandment,"Thisishiscommandment—thatweshouldbelieveonthenameofhisSon,JesusChrist."

That this commandment imposes an imperative obligation on everysinner, appears from thewordwhich is frequently used in Scripture todenote the reception of the Gospel message. It is called obeying theGospel,ortheobedienceoffaith;andthatguiltisincurredbytriflingwiththat message, or refusing to comply with it, appears from our Lord'ssolemnstatement,"Hewhobelievesonhimisnotcondemned—buthewhobelievesnot iscondemnedalready,becausehehasnotbelievedonthenameoftheonlybegottenSonofGod."

He who reflects on such passages, should need little urgency to bepersuadedas tohiswarrant togo toChristwithoutdelay.Hemaywellsay,thisisnolightmatter—itisamatteroflifeordeath.IfGodhadonlyinvitedmetocometohim,thatmighthavebeensufficient;butwhenhecommandsme,thereisnoroomleftforhesitation.Imighthavefelt,hadheonlygivenageneralpermission,thatitwouldhavebeenpresumptioninsogreatasinnerasIam,toclosewithit,ortopleaditathisthrone;but if itwouldhavebeenpresumption to takehis graciouspromises tomyself, is there not greater presumption in setting myself against hispositivecommand, in refusing tobelieve,whenhemakes it amatterofexpress duty? There is now no room for hesitation or delay. He hasspoken graciously to me — he has invited me to draw nigh — he hascommandedme to seek his face — he has chargedme, at the peril ofcondemnation, to betake myself to Christ as my Savior — and I will

venture,"Lord,Ibelieve,helpmyunbelief.

Oh! when the poor sufferer, stunned and confounded by the heavystrokesofprovidence,orlaceratedbythekeenerstrokesofconvictioninhis soul, is almost distracted by the terrors of the Lord — is it not acomforttohiminhisaffliction,thatJesushimselfhassaid,"Comeuntomeallyouthatlaborandareheavyladen,andIwillgiveyourest!"And,"himthatcomestome,Iwillnevercastout?"Hecallsustocometohimwithourburden—letitbetheburdenofguilt,ortheburdenofsorrow,ortheburdenoffear—tocomeandlayitdownatthefootofhiscross.And, lest the disconsolate spirit should fear that he will not be madewelcome,Jesusassureshim,that"hewillnevercasthimout."Oh!howsweetandconsolingthatinvitation,andthisassurance,tothosewhoaresensibleof their conditionas sinnersandas sufferers!Andhowshouldwerespondto it, ifnot in the languageof theapostle, "Towhom,Lord,canwego,butuntoyou?Youhavethewordsofeternallife!"

　

MEDITATION5.

"Thisismycomfortinmyaffliction"Psalm119:50

"Though the mountains depart and the hills be removed — yet myunfailing love for youwill not be shaken normy covenant of peace beremoved—saystheLORD,whohascompassiononyou."Isaiah54:10

In some hour of pensive thought, everyone must have experienced astrangemixtureoffeelings,incontemplatingtheaspectsofnature,withreferencetotheshortanduncertaindurationofhumanlife.Someobjectsin nature present, indeed, a fair emblem of our fleeting existence. Thelily, which blooms and fades in spring — the rose, which summerexpands, and which sheds its leaves before summer is closed — thethousandinsectswhichglitterinthemorningsun,andwhicharebrushedintothepondbythebreezeofevening—thevaporwhichrisesfromtheearth,andfloatsforaseasoninthesky—butisdispersedsosoonasthemeridiansunpoursitsfullfloodoflightandheatovertheearthandsea.

These objects, so beautiful, and yet so transient, seem to be faithfulemblems of the shortnessanduncertaintyof human life; and as such,they are referred to in the sacred page, when man, in all his glory, iscomparedtothe"grasswhichgrowsup,"andto"theflowerofthegrasswhichflourishes,"and"tothevaporwhichappearsforalittletime,andthenvanishesaway."Otherobjectsinnatureareofafirmertextureandmore enduring form; such as the mighty oak, which centuries haveconfirmed in strength — the trees of the forest, which our grandsiresplanted, andunderwhichour fathers rested— andwhich, after all thestorms that have raged around them, still afford us their shelter andshade.Incontemplatingsuchobjects,amelancholyfeelingisapttostealover us — a feeling as if our age were as nothing in comparison withtheirs.Andweare ready to remember,withpensive sadness, themanygenerationsofour friendswhomtheyhavesurvived,and to think,withsadness stillmore pensive— that the same branchesmay wave in thewintrywind, or growgreen in the spring, or cover the earthwith theirshadowinautumn—whenourfrailbodiesshallhavebeenlaid intheirnarrowhome,andoureyeforevershuttoallthelovelinessofnature.Yet,evenintheseobjectswemaydiscernthesymptomsofageandfrailty.Theoakmaybegnarledandbent,andhereandthereabranchmayexhibitthatrottennesswhichisthepreludetouniversaldecay.

Butotherobjects therearewhichhavehada still longer existence, andyetexhibitnotendencytochange.Theeverlastinghillsonwhichtheeyesof our forefathers looked, are still before us. We live amidst themountains to which they repaired as a harrier against invasion, or arefuge from ignoble thraldom—butwhere are themillionsof our racewhomthesemountainssheltered?Wheretheeyeswhichoncerestedontheir verdure? Where the limbs which toiled up their steep ascent? Athousand generations of our race have passed away — but thesemountainsarestillsubstantiallythesame.Incontemplatingsuchscenes,whohasnotfeltasenseofhisowninsignificancestealingoverhisheart,while he thought of the contrast which their stability presents to thefrailtyofman?

Butwhat shallwe say, if even those objectswhich aremost stable andenduring, shall be declared byGodhimself to be frail and perishing in

comparisonwithourselves—iftheeverlastinghillsshallbeheldupasafaintemblemofourimmortalandimperishablebeing;andif,afterallthelessonswhichtheflowersofthefield,andthefleetingvaporsofthesky,andtheswiftnessoftheshadow,havebeenmadetoteachusofthevanityanduncertaintyof our existence—here, those objects innaturewhichare of the firmest texture and most enduring form, shall be found,notwithstanding, too frail and fleeting to body forth our immortality?Aboveall,what shallwesay, if thoseveryobjectswhich filluswith thedeepest sense of our own frailty, by presenting a contrast in theirenduring age to our own uncertain life — shall be selected by Godhimself,asemblemsofhisfaithfulnesstoapromisewhicheternityalonecanfullyaccomplish—andifeventheeverlastinghillsshallbefoundtootransient torepresent theperpetuityof thatkindnesswhichhebearstous, and of that peace which he is willing to confer? "Though themountainsdepart and thehillsbe removed—yetmyunfailing love foryouwillnotbeshakennormycovenantofpeaceberemoved—saystheLORD,whohascompassiononyou."

Besidesthepromisewhichisdirectlyconveyedtousinthesewords,theyobviously presuppose, or imply, certain great truths which lie at thefoundationofChristiancomfortandhope.

1. The promise obviously implies the immortality ofman. Itpoints to thedissolutionof thematerialworld,andassureshimthatheshallsurvivethewreckofmountains.Itreferstothedaywhenthe"earthshallbedissolved,andtheelementsshallmeltwithferventheat,andtheheavensshallberolledupasascroll"—andtellsusthatman,small,andinsignificant, and frail as he seems to be, is destined to an immortalexistence,andshallbetheobjectofGod'scare,afterallotherthingsshallhavepassedaway!Didthebelieverfullyrealizethistruth,whichisoneofthefirstelementsofhiscreed,mighthenot,evenwhenstandingamidsttheeverlastinghills,exclaim,"FrailasIam,anddeeplyasinsuchscenesI feelmy frailty—Iamstill immortal,and theirdurationshallbearnocomparisonwithmine.True,theyhavestoodtheshockofages,andagesyettocomemayleavethemwheretheystand;andlongbeforetheyshalldepart,nay,longbeforethetreeswhichcrowntheirsummitsshallwitherordecay—thegraveshallhavereceivedmymortalremains.Butthesoul

withinmecannotdie;itwillsurvivetheshockofdissolution;deathwillbeitsbirthdayintoanimmortalexistence.Andinsomefutureage,itwillwitnesstheremovalofthesemountains,andthedissolutionofthisworld,whilestillitisexultinginthespring-timeofeternalyouth."

2.ThispromiseimpliestheeternityandimmutabilityofGod,bywhom it ismade. He speaks as the eternal God— toman as animmortalbeing.Heshall exist,unchangedandunchangeable, after thisworldshallhavepassedaway.AndwhatisGodtoHisredeemedpeople?HeistheirFriend,theirPortion,theirAll.

Beingassured,then,oftheirownimmortality,whatshouldaffordasurergroundofconfidence,ornourishamorejoyfulhope—thanthethoughtthattheGodwhomthey love, inwhomtheytrust,andwhomtheyhavechosenastheirportion—shallexist,andcontinuethesameforever?Yes,thoughall thingselsebechanged—though thesun isblotted from thesky, and the stars fall from theheavens, and auniversal change passesoverthefaceofnature—yet,Godbeingforeverthesame,Hewillbetheireverlasting support, the "strength of their hearts, and their portionforever."

Did the believer fully realize this, might he not, even when hecontemplateshisdepartureoutofthisworld,exclaim,"Takemefromthisearth,orlettheearthitselfbedissolved!Letmepass,ifitisHiswill,intotheeternalworld.Beingassuredofmyimmortality,andofGod'seternalandunchangeablenature—Icannotbeunbefriendedorforlorn.Amidstallchanges—Hewillbethesame.AndhavingmyhopeandconfidenceinGod, that hope and confidence cannot be impaired by the greatestconvulsionsofnature."

"InthebeginningYoulaidthefoundationsoftheearth,andtheheavensaretheworkofYourhands.Theywillperish,butYouremain;theywillallwearoutlikeagarment.LikeclothingYouwillchangethemandtheywillbediscarded.ButYouremainthesame,andYouryearswillneverend!"Psalm102:25-27

3. But what bond exists between God and man?What is theground or warrant of that confidence which we draw from the

considerationofGod'seternalexistence,inrespecttoourownimmortalstate?ThebondwhichconnectsGodwithman,thegroundandwarrantofourconfidence—isHisWord.Itisplainlyimpliedinthispromise,thatGod'sword,thewordwhichhehasspokenforthecomfortofhispeople,shall endure, and shall have its accomplishment, after "the mountainshave departed, and the hills have been removed."Godgiveshis simpleword as our guarantee for eternity! In the midst of all our fears, heinterposeshispromise,andthatmustbeourstay!Andisitnotsufficient?His word is immutable as God himself; by his word, the world wascreated;byhisword,theworldwillbedissolved;andbythesameword,hispeoplewillbesustainedamidstallchanges.Thatisabondofsecuritywhich time cannot invalidate, nor death impair, nor the wreck ofuniversalnaturedestroy—for,saystheapostle,"wearebornagain,notofcorruptibleseed,butofincorruptible—bythewordofGod,whichlivesandabidesforever."Andthen,asiftomeettheveryfearswhichasenseofourfrailtyawakens,headds,"allfleshisasgrass,andallthegloryofmanastheflowerofgrass.Thegrasswithers,andtheflowerthereoffallsaway; but theword of theLord endures forever. And this is thatwordwhichbytheGospelispreacheduntoyou."

Of that word, our Lord himself declared, "thatHeaven and earth shallpassaway—butonejotoronetittleofthelawcannotfail.""BecauseGodwanted tomake theunchangingnatureofhispurposevery clear to theheirsofwhatwaspromised,heconfirmeditwithanoath.Goddidthissothat,bytwounchangeablethingsinwhichitisimpossibleforGodtolie,wewhohave fled to takeholdof thehopeoffered tousmaybegreatlyencouraged. We have this hope as an anchor for the soul, firm andsecure."Hebrews6:17-19

While these threethings—the immortalityofman, the immutabilityofGod,andtheeverlastingverityofhisword—arenecessarily implied inthissublimepromise—itsmoredirectandimmediateobjectistoassureusoftheunchangeablekindnessofGod,andoftheeverlastingstabilityofa covenant inwhich thatkindnesshasbeenembodied, and is revealed.That we shall survive the dissolution of material nature is a sublimetruth;but farmorecheering is theassurance, thatGod'skindness shallnotdepartfromus,norhiscovenantofpeacebebroken.

This covenant, and that kindness, are in some respects distinguishablefromeachother—hiskindness is thecause, thecovenant is theeffect.Hiskindnessbeingthespring,inthedivinemind,ofallthosestreamsofmercy, which flow through the channel of the covenant, for therefreshmentofhiswearyandforlornpeople.

ItistheCovenantofGRACEwhichisherespokenof.ItismentionedinconnectionwithGod'skindness;andhespeaksasaforgivingfather:"Mycovenantshallnotdepart,saystheLordthathasmercyonyou."Blessedbe God! It is not of the covenant ofworks that he has spoken theseunchangeablewords,otherwisewemightwellcalluponthehillsandthemountainstofalluponus,andhideusfromHiswrath.Thecovenantofworks is called "the ministration of death," "the ministration ofcondemnation"—butitisadded,thatitwasaministrationwhichwastobedoneaway.Butthecovenantherespokenofis"theministrationoftheSpirit,""theministrationofrighteousness,""theeverlastingcovenant,"ofwhich theapostle says, "if thatwhich is done awaywas glorious,muchmorethatwhichremainsisglorious."

ItisaCovenantofREDEMPTION.GodherespeaksastheRedeemerofhis people, "For a small moment have I forsaken you; but with greatmercieswill Igatheryou. Ina littlewrath Ihidmy face fromyou foramoment;butwitheverlastingkindnesswillIhavemercyonyou,saystheLordyourRedeemer."

ItisGOD'SCovenant.Heappropriatesittohimselfwhenhecallsitthe"covenant of MY peace;" nay, it is identified in Scripture with thenecessary and unchangeable attributes of the divine nature. It is called"the counsel of God," "the wisdom of God," "the power of God untosalvation."Sothat if there isan immutableperfection inGod,whichnochangeincreationcanalter—wemayrestassuredofthestabilityofthatcovenantwhichisthecharterofourimmortalhopes.Hisfaithfulness,histruth,hislove—areallpledgedtoitsaccomplishment;andforthehonorofhisname,aswellasforthehappinessofhispeople,"Godwilleverbemindfulofhiscovenant."

It is a Covenant of LIFE — eternal life being the end in which itterminates.Itisacovenantoffaith—faithbeingthemeansbywhichits

blessings are enjoyed. It is a covenant of promises — promises whichembraceeverythingthatisneedfulforoursafetyandimprovementhere,andforourendlesshappinesshereafter.It isasurecovenant,basedonGod's infallibledecree, registered inhisunchangeableword,andsealedbytheSavior'sblood.Itisawell-orderedcovenant,arrangedbyunerringwisdom,andadapted,inallrespects,tothenatureandnecessitiesofhispeople.

It is a covenant ofPEACE, of actual peace with God, and of sensiblepeace in the heart. Of actual peace, for Christ "hasmade peace by thebloodofthecross."Hehastakenawaytheenmity,andlaidthegroundofafullandeverlastingreconciliationbetweenGodandhispeople.SosoonasweknowthecompletenessandsufficiencyofChrist'satoningsacrifice,andthesuccesswithwhichhedischargedtheconditionsandstipulationsof that covenant — we not only see the solid ground of a sinner'sacceptance, but we may also enjoy, in a measure proportioned to thestrengthandconstancyofour faith, the sensible experienceof peace inourownhearts.

Andwhatkindofpeaceisthis?Godsays,itis"MyPeace,""theverypeaceof God which surpasses all understanding!" It is the same peace theSavior referred to,when, conversingwithhis sorrowingdisciples in theprospectofhisdeparture,hebequeatheditashisdyingblessing,"PeaceIleavewithyou,mypeace Igiveuntoyou:notas theworldgives,give Iunto you. Let not your hearts be troubled, neither let them be afraid!""Not as theworld gives," for theworld gives insincerely or partially, oronlyforaseason—itsbestgifts,evenwhenlongestenjoyed,areintheirownnaturetransient.Weshalleitherbetakenawayfromthem,ortheyshall be taken from us, and assuredly they must terminate when theworlditselfisnomore.ButthepeaceofGod,havingitsseatinthesoul,andbeingindependentofalloutwardconditions,is"awellofwaterthatspringsupuntoeverlastinglife!"

It is an EVERLASTING Covenant. Its origin is hid in the eternalcounselsofGodbeforetimebegan—anditsoutcomesshallbeunfoldedafter time shall have run its course. The "eternal purpose which hepurposedinJesusChristbeforetheworldwas,"althoughnotrevealedinallitsvastnessuntil"thefullnessoftimes,"did,nevertheless,determine

thecourseofprovidence,andinfluencetheconditionofthehumanrace,fromthebeginning.Allevents,thefallitself,thesubsequenttreatmentofAdamandhisposterity,therise,establishment,andoverthrowofnationsandkingdoms,themarvelouseconomyoftheJews—allwerepermitted,with reference to this scheme of salvation, and were from the firstsubordinate, and will ultimately be rendered subservient, to theconfirmationandestablishmentofGod'seternalcovenant.

Downtothishour,ithasstoodunchanged,andfromthishouronwards,totheendoftime—willitsinfluenceextend.Menwill,asofold,ridiculeits claims, ordeny its truth,or reject its authority, or refuse its offeredblessings. Infidels, and idolaters, and the wicked of all classes, maycombine tooverthrow it— the firesofpersecutionmaybe lighted, andthe sword unsheathed against its defenders. But that covenant, whichrestsonthedecreeofGod,whichbearsthesealoftheRedeemer'sblood,and to which the Divine Spirit bears witness — shall survive everysuccessiveassault,andremain,unchangedandunchangeable,afterallitsenemies have gone down to the grave! Nay, after the earth itself shallhave been dissolved, and every man shall have disappeared from itssurface—thatcovenantshallbestillthesame—eternityitselfwillonlyunfolditseverlastingoutcomes!

Thesegreattruths—theimmortalityofman,theimmutabilityofGod,theverityofhisword,thestabilityofhiscovenant,theunchangeablenessofhiskindness—thesearethepillarsandsupportsofChristianfaithandhope.Theyareeternal and unchangeable truths. Therefore, "We say with confidence:The Lord ismy helper; Iwill not be afraid.What canman do tome?""God is our refuge and strength, an ever-present help in trouble.Thereforewewillnotfear,thoughtheearthgivewayandthemountainsfall into the heart of the sea, though its waters roar and foam and themountainsquakewiththeirsurging!""Myheartandmyfleshmayfail—butGodisthestrengthofmyheart,andmyportionforever"—forthisishis own imperishable promise, "Though themountains depart and the

hillsberemoved—yetmyunfailingloveforyouwillnotbeshakennormycovenantofpeaceberemoved—saystheLORD,whohascompassiononyou."

Isittruethatweareimmortalbeings?

IsittruethatthereisanunchangeableandeternalGod?

Isit truethathehasspokentous,andthathisWordisinourhands,aWordwhichshallendureforever?

Isittruethat,inthatWord,Godrevealstousacovenant,inwhich,ifwearepersonallyinterested,oursafetyisinfalliblysecuredintime,andourhappinessforeternity?

Is it true, that, on our entering within the bonds of this covenant,embracing itspromises,andconforming to itsholy spirit—oureternalstatedepends?

Andisit,then,reasonabletodelayforonehourtheactbywhichwearetosecureasavinginterestthiscovenant?Isitrighttopasson,fromonestagetoanotherofourearthly journey,all thewhileexposed tosuddendeath, without having made the everlasting salvation of our souls amatter of certainty? Would the men of the world thus delay, were acovenant or compact left open for their signature, bywhich they couldsecure a rich inheritance for themselves and their children on earth?Would theynotbeanxious toaffix theirnames to theagreement, soasthat all partiesmight be legally bound— lest, by sickness, or death, orsome unforeseen contingency, their opportunity of implementing thedeedmightbe forfeited?Yet, this is foran inheritanceon theearth, aninheritancewhichtheycannotlongenjoy,howeverlongitmayendure—fortheyandtheirchildrenmustleaveitatdeath.Buthereisacovenantwaitingforoursignature,acovenantwithGod,acharterforanimmortalinheritance!Havewesigned it forourselves?Havewedoneourbest togetthenamesofourchildrenenrolledas"heirsofGod"—orarewestill"strangers to the covenant of promise, without Christ, and so withoutGod,andwithouthope?"

GraciousGod!haveyougivenussuchaneconomyofgrace—acovenantwhich,liketherainbow,spansthewholehorizonoftime,andcastsonitstroubled atmosphere the rays of peace and hope!And shallwe not seeyourrainbowintheclouds,andbeglad?Haveyousentthiscovenantasanarkontheswellingwaters—andshallwenotfleetoitasourrefuge,and be safe?Have you let down thisgolden chain out ofHeaven, andshallweseeithangingoverus,andwithinourreach,andnotlayholdofit? Have you placed us under a dispensation, dictated by kindness,designedforpeace,foundedonagreatredemption,sealedwiththebloodofyourownSon,attestedbyallyourpeopleaswell-orderedinallthingsand sure, and effectual for the highest and holiest ends of our nature?And shallwe, educated from our infancy in the knowledge of its truth,and sensible, as we are, that it provides for those needsof our naturewhichtheworldcannotsupply,andthoseevilsforwhichtheworldoffersnoremedy,shallwe—thuseducated,thusconvinced—turnawayfromourcovenantGod,andhiseverlastingkindness?

God forbid!What shall support us, if this is taken away? Theworld isabout to be destroyed, and even though it were eternal — yet, beingmortal,wecannotlongenjoyit!Ourbodiesmustbedissolvedbackintodust — and our immortal, imperishable spirits, what will be theirdestinationatthehourofdeath?Whathopescouldwecherish,nay,whatdarkforebodingsmightwenotfeel,werewenotsupportedbyGod'sownrecorded promise, "Though the mountains depart and the hills beremoved — yet my unfailing love for you will not be shaken nor mycovenantofpeaceberemoved—saystheLORD,whohascompassiononyou."

　

MEDITATION6.

"Thisismycomfortinmyaffliction"Psalm119:50

"Therefore,sincewehaveagreathighpriestwhohasgone through theheavens,JesustheSonofGod,letusholdfirmlytothefaithweprofess.Forwedonothaveahighpriestwho isunable to sympathizewithourweaknesses,butwehaveonewhohasbeentemptedineveryway,justas

weare—yetwaswithoutsin.Letus thenapproachthe throneofgracewithconfidence,sothatwemayreceivemercyandfindgracetohelpusinourtimeofneed."Hebrews4:14-16

In these words, the same divine person, "Jesus the Son of God," ispresentedintwoverydifferentaspects—intheone,asasufferingSavior— in the other, as an exalted Redeemer. And the sorrows which heenduredoneartharereferredto,ashavingconducedtotheperfectionofhischaracter,andtheefficacyofhiswork,asourHighPriestinHeaven.

Referringtohissufferingsonearth,theapostledeclaresthathe"hasbeentempted in every way, just as we are." The Redeemer himself is thuspresented to our view as aSufferer;and, perhaps, themost instructivestatementrespectingtheuseofaffliction,andonewhichmaybestserveatoncetoshowitsnecessity,and to teachuspatience inenduring it, isthestatementoftheapostle,that"Inbringingmanysonstoglory,itwasfittingthatGod, forwhomand throughwhomeverythingexists, shouldmake the author of their salvation perfect through suffering."Hebrews2:10

Fromthedisparityofthetwocases,itisevidentthatsufferingcouldnotbedesigned,inallrespectsforthesameuses,whenitwasappliedto"theCaptainofoursalvation,"aswhenitisinflictedonourselves.Hedidnotneed,likehispeople,tobeconvincedoftheunsatisfyingnatureofcreatedhappiness, nor to be weaned from attachment to the world, nor to betrained,byanyprocessofdiscipline,intoastateofperfectconformitytothedivinewill.Noalloyofsinfulappetiteorpassionimpairedthepurityevenofhishumansoul,forhewas"withoutsin."

Wearetaught, indeed,tobelieve, thathishumannaturewas, likeours,progressive. He was born into our world in a state of infancy, andalthoughperfect,asbeingfreefromeverymoralblemish—yethishumansoul was capable of progress, for "he grew in wisdom as well as instature."Andsince,inourownexperience,suffering isconducivetotheprogressofwisdom,whocantellhowfarthedisciplineofafflictionmayhaveserved toexpandthepowersandto foster thegracesbywhichhisholyhumanitywasadorned!

But,leavingthisinquiry,Iobserve,thatitisnotinregardtohishumannature, viewed apart from the divine, that the apostle here speaks.HiswordsrefertoChrist,as"Godmanifestedintheflesh,"oras"Emmanuel,Godwith us." And it is of Christ, in his one person, and in his officialcharacter as the Captain of our salvation, that he affirms that "he wasmadeperfectthroughsufferings."Itisdeclaredthatthesesufferingswereessentialtohisoffices,andthattheyservedtoperfecthisqualificationsasourMediator.

Inmeditatingonthisviewofthesubject,wecannotfailtosee:Thathissufferings perfected his character as Mediator, inasmuch as theyconstitutedthatatonement forsin,bywhichhehadengaged to redeemhis chosenpeople.ThatourLordwaspersonally free fromsin— is toofrequently and plainly stated in the sacred volume, to admit of beingeither doubted or denied. And, for this reason, it might have beenexpected that he would have been exempt from all suffering, andespeciallyfromdeath,whichisdeclaredtohavebeen"thewagesofsin."Andunquestionably,hadhebecomeincarnateforanyotherpurposethanthatofexpiatingthesinsofhispeople,hewouldhavebeenasfreefromsuffering as he was from guilt, and his life would have been as muchdistinguishedforitsfelicity,asitwasremarkableforitsholiness.

But "he was wounded for our transgressions, he was bruised for ouriniquities; thechastisementofourpeacewas laiduponhim,andbyhisstripeswearehealed."Thesesufferingswerenecessary,for"withouttheshedding of blood there is no remission of sin." And they were soendured, as to render him perfect, as the Captain of our salvation.Notwithstanding the pressure of that fearful weight of guilt whichcrushedhissoul,andcausedhimtobe"exceedingsorrowful,evenuntodeath" — he persevered until he obtained the victory; and although,towards the conclusionofhis sorrows, theywere awfully aggravatedbythe judicial withdrawment of his Father's countenance, when he wasforsakenandleftaloneamidstthedarknessofCalvary—yet,forthejoythatwas set before him, he endured the cross, until he could say: It isfinished!

Andthen,asourredemptionwascompleted,so,asourRedeemer,hewasmadeperfect through suffering.By his sufferings, hismediatorialwork

wasfulfilled;andonthegroundofhisatoningsacrifice,hewasqualified"to saveunto the veryuttermost, allwho come untoGod by him." Thevalley of humiliation and sorrow being the path through which hereachedthegloriesofthatmediatorialthrone,wherehenowreignsasaPrince and a Savior, giving repentance and the remission of sins. Andshouldnotthiscomfortthemourner?thathehasaperfectSaviortolookto— onewhowas severely tried— butwho has nobly triumphed, andwhohasalreadyclearedawayeveryobstacle,andopenedupafreeaccesstopardonandpeace!

ThesufferingsofChristwerenotonlynecessaryasanexpiationforsin—but also to perfect his example. He is represented in Scripture as thepattern,notlessthanasthepriestofhisChurch.Itistruehemighthavegiven an example of holiness, without subjecting himself to thathumiliation and debasement by which the narrative of his life isdistinguished;buthadhenotbeenbroughtintocircumstancessimilartothose of his people, his examplewould neither have been so perfect initself,norsowelladaptedtothesituationofthoseforwhoseimitationitwasdesigned.Hadheappearedintheformofman—butexemptfromallthefrailtiesandneedstowhichhumannatureissubject—hadhelivedon earth surrounded with the glories of his divinity, or even in theenjoymentofthataffluenceandthosehonorsbywhichthegreatmenofthisworldaredistinguished—hadheneverknown...thebitternessofhumansorrow,theprivationsofpoverty,thepainsofhungerandthirst,andthesicknessandtoilbywhichthespiritofmanisoverwhelmed— he would have been regarded rather as an extraordinary exception,thanas an example to the common race ofmen.And any sentiment ofadmirationwhichhis charactermighthaveawakened,wouldhavebeenmingled with a feeling of envy for his privileged lot. In thesecircumstances, too, he could not have manifested some graces ofcharacterwhichitwashisgreatobjecttoinculcateonhisdisciples,andwhichtheircircumstancesinthepresentworldmustfrequentlycallthemtoexercise—suchas...patienceundersuffering,humbleresignationtothedivinewill,and

unshakenintegrityinthemidstoftrialsandsorrows.

Henceheassumedournature,withall itssinless infirmitiesandneeds.Hebecame"boneofourbone,and fleshofour flesh."There isnotoneformof privation, nor one kindof suffering, towhich any of us can beexposed — which was not endured by him, whose character, from themangertothecross,wasthatof"amanofsorrows,andacquaintedwithgrief."Andinproportionashissufferingswerenumerousandsevere—sowashisexamplethemoreperfect,andthebetter fittedtoengagetheadmirationofallwhoarecalledtoendureanyoneofthemanysorrowswhichwerecrowdedintohisearthlylot.

Itdoesnotfallwithinourpresentprovincetodeducefromhisexample,themanyinstructivelessonswhichitaffords—butonlytoapplyitfortheconsolationofthosewho,likehim,aresubjecttosevereaffliction.Thatitdoesfurnishaverypreciousconsolationtomourners,isevidentfromitsbeing specially applied to their case by the apostle, when, referring totheirnumeroustrials,hecommandsthemto"considerhimwhoenduredsuchcontradictionofsinnersagainsthimself,lesttheybewearyandfaintintheirminds."Thesimplefactthathewasafflicted,andafflicted,too,byaverysoreandprotractedseriesoftrials—shouldservetobanishfromtheirmindstheideathatafflictionisnecessarilythefruitofdivinewrath,orthetokenofahopelessstate.ForhewasafflictedattheverytimewhenGod regarded him "as his well-beloved Son, in whom he was well-pleased."

InChrist'safflictions,everybelievermayfindthecounterpartofhisown.Born of parents occupying the lowest rank in society, hewas, fromhisearliest infancy, subject to the privations of poverty. And even inadvanced life, and when engaged in the prosecution of his publicministry,"hehadnowheretolayhishead."

Areanyofhispeoplesubject to thesameprivations, straitened in theirworldlycircumstances,anddependentonthedailybountyofProvidencefor the supply of their simplest needs? And do they sometimes feel adisposition to be "anxious and troubled," or even to murmur at theunequaldistributionof temporalcomforts?LetthemlooktotheSavior,andletthemreflectthatitwasfortheirsakeshedescendedintoastate

of poverty, that he might give a perfect example of contentment andcheerfulness, even in the most adverse circumstances, and of humbletrustintheprovidenceofhim"whofeedstheravenswhentheycry."Andcan they find it in theirhearts tomurmuror complainbecauseof theirpoverty, when they read of the poverty of the Son of God? Are anyafflictedbyreasonofthealienationoffriends,orthemaliceofenemies?Aretheysufferingintheirgoodname,or intheirworldlyrespectability,by ridicule or calumny? Or have they tasted the bitterness of beingbetrayedbythoseinwhomtheyreposedtheirconfidence,orrepaidwithingratitudebythosewhomtheyhadserved?

LetthemlooktotheSavior,andbeholdhimforsakeninearlylifebyhisnearest relatives — surrounded with enemies the more inveterate andhostile, because he had offered no provocation except to love — hischaracter assailed as one in league with Beelzebub, although he wasinfinitely holier than we can pretend to be. He was followed bypersecutionwhereverhewent— repaidwith ingratitudeeven by thosefor whose benefit he had exerted miraculous power — and at lengthbetrayedbyoneofhisowndisciples,whohadlivedandsojournedwithhimforyears!

And shall any complaintbe heard from us, respecting the treachery offriendsorthemaliceofenemies—whennoneproceededfromtheSonofGod?Orshallweventuretocherishresentment,ortomeditaterevenge,whenwe read, that "When they hurled their insults at him, he did notretaliate; when he suffered, he made no threats. Instead, he entrustedhimself to himwho judges justly"— and diedwith thesewords on hislips,"Father,forgivethem,fortheyknownotwhattheydo!"

Are any called, in the course of providence, to endureunusually severesuffering,ortomakesacrificespeculiarlypainful,ortoundertakelaborsfromwhichtheyaredisposedtoshrink?LetthemlooktotheCaptainoftheir salvation,who felt, as they feel, the severity of his trials, and thearduous nature of his work; and who more than once expressed hisfeelingsinthisearnestsupplication,"Father,ifitispossible,letthiscuppassfromme;"butadded,"nevertheless,notmywill—butmayyourwillbedone."

And can they, after this, venture in anything to oppose the will, or tomurmur at the appointments of God — when Christ, even in the verydepthsofhisagony,resignedhimself tosufferaccording tohisFather'swill?

InthelotofourSavior,notonlyoneorafewoftheseevilswerefound—butallwerecombined,andeachinitshighestmeasure,asifitwereGod'spurposetoexhibit,inhisperson,everyformofhumansuffering,andinone"manofsorrows,"togiveanexampletoallwhoare,inanymeasure,"acquainted with grief." We can scarcely point to one form of misery,exceptingthatofpersonalguilt,towhichwemaynotfindacounterpartin the life of Jesus. And thus was his exampleperfected— a sufferingSaviorbecomesthepatternofhissufferingpeople.

Andwhat variety of character is thus concentrated inhisoneexample!Immaculate purity combined with vigilance in resisting temptation —firmnessand composure in themidstofdifficulties,unitedwith simpledependence on his Father's providence — the noblest magnanimityappearingunder themosthumbledeportment—an indignanceagainstwhateverwasbaseordishonorableintheconductofhisenemies,unitedwithamosttenderandlovingtempertowardtheirpersons.Inthelowestdepthsofhishumiliation,theRedeemerwassensibleofthehonorwhichwasdue tohim—yet he bore reproaches and insultswith ameek andquietspirit.Hewasoftenfatigued—butneverenervatedbyexertion.Hewasbesetbydangers—butneverdauntedbythem.Hewasassailedbypersecution—yetnotdivertedfromhispurpose.Hewasasfirmagainsttheoppressor,ashewaskindtotheoppressed.

Consideringallthevariousaspectsofhischaracterastheyarepresentedin thenarrativeofhis life,we seehowmanyof themost preciousandengagingofitsqualitieshavebeendevelopedbyhisafflictions;andhowtrueit is, inreferencetohisexample,aswellastohisatoningsacrifice,that, as the Captain of our salvation, "he was made perfect throughsuffering."Stillfarther,

The sufferings of the "Captain of our salvation" served to perfect hismediatorialcharacter,andtopromotetheendofhismission, inasmuchas they giveus the assuranceof his sympathy.Thehumanspirit,when

presseddownwithsorrow,longsforsympathy,andthesympathywhichitseeksisthatofabeingpossessedofkindredfeelingswithitsown.Evenfromamongmen,whatsuffererwillselectforhisfriendandcomforterinadversity, one who has enjoyed a life of uninterrupted prosperity, andwho has never tasted the bitterness of sorrow? He seeks to anotherstricken spirit for sympathy. Let an angel descend from the uppersanctuary to visit the mourner, as kind and benevolent as may be hiswords—heisfelttobeanangelstill.Themourneryearnsforahumanheart to which he may confide his sorrows — a heart filled with thehomelyfeelingsofhumanity,andfeelingstriedashisownhavebeen.

Jesus, the Son of God, becameman, and took "bone of our bone, andflesh of our flesh," that he might have a fellow-feeling with ourinfirmities, and that we might have the strong consolation of hissympathyinthehouroftrial.Itistrue,thatinhisdivinenature,hewasomniscient, and that all our needs were known to him before hedescended into an estate of humiliation; his experience has addednothingtohisinfiniteknowledge.But,oh!ithasservedtoendearhimtohissufferingpeople,andtoadapthischaractertotheirneed.

We cannot venture to make his human experience the subject of ourspeculation;butweareassuredofthefact,thattohisGodheadhumanitywasunited; andweare taught inScripture to regard the feelingsofhishumannatureasunitinghimtousinthebondofbrotherhood,andasanadditionalmotivetoconfideinhislove.Forthussaystheapostle,"Wedonothaveahighpriestwhoisunabletosympathizewithourweaknesses,butwehaveonewhohasbeentemptedineveryway,justasweare—yetwas without sin. Let us then approach the throne of grace withconfidence,sothatwemayreceivemercyandfindgracetohelpusinourtimeofneed."Hebrews4:15-16

Thebenefitofhissufferings,asaffordinganassuranceofhissympathy,willbefartherapparent,ifwenowmeditate,

On the same divine person not only as a suffering — but also as anexaltedRedeemer;andconsiderthesorrowswhichheenduredonearth,ashavingconducedtotheperfectionofhischaracter,andtheefficacyofhisworkasourHighPriestinHeaven.

Intheoneclause,theRedeemerisdescribedas"amanofsorrows,""whowas tried in all points like as we are;" in the other, as "a Great HighPriest, who has passed into the heavens." His exaltation to glory is agrandandconsoling truth tohispeople,and it isherepresentedas therockoftheirconfidenceandhope,"wehaveaGreatHighPriestwhohaspassed into the heavens, Jesus the Son of God;" — a Priest — aHighPriest—aGreatHighPriest—aGreatHighPriestthathaspassedintotheheavens.Whatmoreshallweadd?JesustheSonofGod!Thegloryofhisdivineperson,andthedignityofhisexaltedstate,maywellcheerusinthedarkesthour.Butthebrightnessofhisglory,andtheheightofhisexaltation, are enhanced and endeared to his suffering people, by thetouchingrecollection,that"he,too,wasamanofsorrowsandacquaintedwithgrief."

Itisthesamedivinepersonthathaspassedintotheheavens,andtheretaken his place at the right hand ofGod, far above all principality andpower—whoonce...trodthesamevalleyoftearswhichwenowtread,andsharedourfeelingsaswellasoursufferingsonearth,stoodbythebierofthewidow'sson,groanedinspirit,andwastroubled,andweptatthegraveofLazarus,spokesoothinglytohisweepingsisters;in his own person, feltwhat itwas to live a suffering life, and to die apainfuldeath.Andinthepangsofhungerandthirst,intheprivationsofpoverty,intheperilsofpersecution,andinthedeepagonyofthegardenandthecross—tastedeveryvarietyofhumansorrow,andsoundedthelowestdepthsofhumannature.

The samedivine person,who then suffered andwept, "has passed intothe heavens" — but think not that he has left his human sympathiesbehindhim.There,ashere,heisourHighPriest—aGreatHighPriest,andhighlyexalted—yet,notthelessa"mercifulandfaithfulHighPriestin things pertaining to God," — a High Priest, who is, indeed, "thebrightnessofhisFather'sglory,"yet,"madelikeuntohisbrethren,"thathaving himself suffered, being tempted, "he might be able to supportthosewhoaretempted."

HeisourHighPrieststill!Amidstthegloriesoftheuppersanctuary,the

samegraciouswork,andthesamesufferingpeople,engagehisthoughts,aswhenhesojournedonearth.Hereheofferedasacrificeforsin,whichhetherepresentsatthethrone;andheisexaltedfortheverypurposeofcarrying into effect, and bringing to its completion, that work ofredeemingmercywhichbroughthimdownfromHeaven.

Theofficewhichhestillsustains,andtheworkinwhichheisengagedonour behalf, are of the highest importance to our well-being; and theconsiderationofhissufferingsonearth,impartstohisagencyinHeavenacharacteroftendernesswhichisfittedtocheerthedisconsolatespirit,andtoinviteitsconfidenceandhope.

"He is exalted, as a SAVIOR, to give repentance and the remission ofsins."Hehas thepowerofdispensingpardon—andwhowill questionhiswillingnesstoexerciseit?Didheundertaketheworkofredemption,"andhumblehimself,andbecomeobedientuntodeath,eventhedeathofthe cross," that hemight accomplish it— and is he unwilling freely tobestow the pardon which he so painfully procured? Was "his soulexceedingsorrowful,evenuntodeath," that sinmightbe forgiven?Andnow,thathehaspassedintotheheavens,crownedwithvictory—willhewithholdthefruitsofhistriumph?HasheaddressedtoeverysinnerwhohearstheGospel,themosttenderinvitations,andcalledthem,inaccentsofstrongpersuasion,tocometohim?Andwillanysinner,howeverguiltyor forlorn, be coldly received or sternly repulsed,when, taking Christ'sownwordforhiswarrant,helooksuptohiminprayer?

Oh!littledoweknowthetendernessofhisheart,andthefreenessofhisgrace, if we can for one instant entertain these dark suspicions. "ThebloodofJesusChristcleansesfromallsin.""Comenow,andletusreasontogether,saystheLord:Thoughyoursinsbeasscarlet, theyshallbeaswhiteas snow; though theybe red like crimson, they shallbeaswool.""Comeuntomeallyouthatlaborandareheavyladen,andIwillgiveyourest." "Whoeverwill, let him come and take of thewater of life freely."Thewarrantisclear;nobarremainstoshutusoutfromtheSavior.Andthe fact, that he suffered and died to redeem us, affords a preciousassurance, that he is willing as well as "able to save unto the veryuttermost,allwhocomeuntoGodbyhim."

He is also represented as our ADVOCATE or INTERCESSOR with theFather. He stands engaged to plead our cause inHeaven. On earth heprayedforhisdisciples,andhepraysforthemstill.Beforeyethelefttheworld,he remembered their sadestate, the trialswhichwereyetbeforethem, and the dangers by which they should be surrounded, and heofferedupforthem,andforus,thattouchingprayer:"NowIamnomoreintheworld—buttheseareintheworld,andIcometoyou.HolyFather,keep through your ownname thosewhomyouhave givenme." "I praynot that you should take themout of theworld— but that you shouldkeepthemfromtheevil.""Sanctifythemthroughyourtruth.""Father,IwillthattheyalsowhomyouhavegivenmebewithmewhereIam,thattheymaybeholdmyglory."

Isanymournersodisconsolatethathecannotpray—soboweddowntotheearth,bythepressureofsorrow,thathecannotventuretolifthiseyetothethroneofgrace?LethimheartheRedeemer'sprayerforhim,andtakecourage;andlethimremember,thatsuchashewaswhenheutteredthat prayer on earth — such is he still in Heaven. What can be moreconsolingthantoknowthatwegonotunbefriendedtothethroneoftheEternal;thatatGod'srighthandwehaveanadvocate,evenJesusChristthe righteous; thathehasa fellow-feelingwithus inall our infirmities;thathehashimselfknowntheheartofasuppliant,and,thatevenasheonce made supplication, with strong crying and tears — so will hesympathizewithourearnestness,andpresentourprayerswithafeelingofpersonalinterestathisFather'sthrone.

HeisrepresentedasourPROPHETorTEACHER;andwhatcanbemoreconsoling than to know, that, in the days of his humiliation, he washimself inastateof infancy,andgrew inwisdomaswellas instature,since it gives us the assurance, that "he can have compassion on theignorant,andonthosewhoareoutoftheway;"thathewillsympathizewithourfeelings,andmakeallowanceforourslowness,andencourage,ratherthanrebuke,ourfeebleandimperfectefforts?"Hewillnotbreakthebruisedreed,norquenchthesmokingflax."

Thenarrativeofhislifeonearthcontainsmanyincidentsthatarefittedto invite our confidence in him, as a very tender and compassionateteacher;for,althoughpossessedofinfiniteknowledge,andgrievedoften

bythenarrowprejudicesofhisdisciples—Oh!withwhatpatiencedidheunravel their perplexities, and bear with their perverse ignorance, andguidethem,stepbystep,intotheknowledgeofsavingtruth,"givingthemline upon line, and precept upon precept — here a little, and there alittle," "according as theywere able to bear it;" not tasking their feeblepowers — but allowing them gradually to open, and, as they opened,filling them with the purest light; encouraging the timid, gentlyrestrainingthefroward,andrebukingnonebutsuchaswerefaultfindingenemiestothetruth.While,overthewholefieldofinstruction,wasshedthe light of his gracious love, and of his glorious example. Let thedisconsolate spirit rejoice and be glad, for the Redeemer is still theteacherofhispeople;andwith the samepatience and tenderness asofold,willhebearwiththeirinfirmities,andguidethemintoalltruth.

Forthisend,andalsoforthesanctificationandcomfortofhispeopleinall ages, he is the DISPENSEROF THEHOLY SPIRIT. "I will ask theFather,andheshallgiveyouanotherComforter,thathemayabidewithyouforever,eventheSpiritofTruth;""whodwellswithyou,andshallbeinyou;"and"theComforter,whoistheHolySpirit,whomtheFatherwillsendinmyname—heshallteachyouallthings."TheRedeemerhasnotbeenunmindfulofhisgraciouspromise; for,referringtotheeffusionoftheHolySpiritonthedayofPentecost,Peterdeclared,"thatbeingbytherighthandofGodexalted,andhavingreceivedoftheFatherthepromiseoftheHolySpirit,hehasshedforththiswhichyounowseeandhear!"

Believers inall ageshaveacknowledged the faithfulnessofhispromise,and the unspeakable value of this gift; attributing all their spiritualdiscernment of divine truth, all their progress in the work ofsanctification, and all their enjoyment of spiritual consolation— to theinfluences of that Divine Spirit who has engaged "to help theirinfirmities," and to instruct, purify, and comfort the minds of thedisciples.

Isanymourner,then,weigheddownbyasenseofhis ignorance,orthehardnessandinsensibilityofhisheart,ortheprevalenceofcorruption,orgreatspiritualdarkness,whichshutsouteveryrayofChristianpeaceandhope; and does he feel that all the consoling views which the Biblepresentsofthenatureandendsofaffliction—canhavenoeffectonhis

mind, so long as it is thus hardened by sin, and overshadowed withdarkness?LethimlooktotheHolySpiritofpromise,andrejoicethatanall-sufficient Sanctifier is provided; one who can subdue the deadliestcorruption,andcurethemosthopelessignorance,anddispelthedeepestdarkness.Lethimprayforhisassistanceandblessing.And,toencouragehis hope, let him remember, that theRedeemerwho died for him, hasauthoritytodispensetheSpirit,andthathisownWordassureshim,thathisassistancewillbegiveninanswertoprayer."Ifyou,beingevil,knowhow to give good gifts unto your children— thenhowmuchmorewillyourFatherinHeavengivetheHolySpirittothosewhoaskhim?"

TheRedeemerisexaltedasheadoverallthingstohisChurch.Heisnotonlythekingofhispeople,themasterwhomtheyserve,andwhowillnotlayupon themmore than they are able tobear—buthepresidesovereverything,both innatureand in grace, bywhich their interests can inany way be affected, and he conducts his universal government with aviewtotheirgood.

Theinferencewhichtheapostledrawsfromthefact,that"Godso lovedtheworld,astogivehisonlybegottenSon,"is,that"ifGodsparednothisownSon—butgavehimuptothedeathforusall—muchmorewillhewith him also freely give us all things." Andwhat is meant by the "allthings" here spoken of, we gather from that noble passage, whichmaywell be called the charter of the believer's privileges: "All things areyours; whether Paul, or Apollos, or Cephas, or life, or death, or thingspresent,orthingstocome;allareyours,andyouareChrist's,andChristisGod's."

Our interest in this glorious charter rests on the right of Christ, withwhomwearejointheirs.Andofhimitissaid,"TheFatherlovestheSon,andhasgivenallthingsintohishand;"andthathehasmadehim"headoverallthingstotheChurch,whichishisbody."FromtheintimateunionwhichexistsbetweentheRedeemerandhispeople,andthedeepinterestwhich he takes in their welfare — the apostle draws the consolingconclusion,"WeknowthatallthingsworktogetherforgoodtothosewholoveGod."

We have already seen, that, amidst the numerous afflictions of life,

mournersmayderiveconsolationfromthethoughtthatGod'sprovidencepresidesovertheiraffairs.ButtheBiblegivesanewaspecttoprovidence,andanadditionalgroundofcomfort,whenitrepresentsalltheaffairsofthisworld as being subordinated, under themediatorial governmentofthe Savior, to the scheme of redemption, and as concurring with themeansembracedinthatschemeforthepromotionofGod'sgloryandhispeople'shappiness.

Inthisview,theschemeofredemptionisnotonlytheprincipalfeatureofprovidence—but it throwsaclear lightovereveryotherpartof it.Likethesun,which isnotonly themostgloriousobject in the firmament—but which sheds its luster over every part of nature, and gilds with itsbeamswhatwouldelsehavebeendarkandcheerlessas thegrave—sotheschemeofredemption,whileitisthemostgloriousobjectwhichthevolumeofprovidencepresents,castsitsownsacredlightovereverypageof thatvolume,andgildswith theraysofmercyandpeace, thedarkestmysterieswhichitcontains.

For the whole government of the world is represented as having beenconfided to the Savior himself — so that we have the unspeakableconsolation of knowing, that the same divine and compassionateRedeemer,who suffered, and bled, and died on our account—has theentire management of our affairs; that the same love which promptedhimtoaccomplish theworkofour redemption—still actuateshisholyadministration;andthatnothingcanhappeninthecourseofprovidencewhich is not permitted or appointed by him "who loved us and gavehimselfforus."Inproportiontoourpersuasionofhislove,shouldbeourconfidence in his government. And what proof of sincerity, or whatpledgeoflove,canwedesirewhichisnotaffordedbyhispastdealingsonour behalf? If he died for us, will he not now, when all things are putunderhispower,"makeallthingsworktogetherforourgood?"Andmaywenotrestassured,thatthelovewhichhemanifestedonearth isbutapledgeofthelovewhichhestillbearstous,andthathewillneitherforgetnorforsakeus,untilhehasaccomplishedthegrandendofhismissionbyourdeliverancefromallevil,andourjoyfulentranceintothekingdomofHeaven?"HewhodidnotspareHisownSon,butgaveHimupforusall—howwillHenotalso,alongwithHim, graciously giveus all things?"

Romans8:32

True,theremaystillbemuchmysteryinthemethodsofhisprovidence,andwemayoftenbeatalosstodiscovertheoperationofthatdivinelovewhichhe ispledgedtoexerciseonourbehalf;cloudsanddarknessmayencompassourpath,andattimesourfaithinthesuperintendingloveoftheRedeemermaybereadytofail.Butwehavehissureandfaithfulwordofpromise,"thathewillneverleaveusnorforsakeus."Thatpromiseissealedbyhispreciousblood,inwhichwehavebothaproofandapledgeofhissincerity,thatshouldsilenceeverymurmurofdoubtordespair.

Wehavethetestimonyofallhisdisciplesineveryage, that,when"theytrusted in him, they were not ashamed; and that, although they wereoften "ledbyawaywhich theydidnotknow,"hemade "darkness lightbefore them, and crooked things straight!" And, resting on thisfoundation in thehumble confidenceof faith,maywenot say, "I knowwhom I have believed, and am persuaded that he is able to keep thatwhichIhavecommitteduntohimuntilthegreatday!"

Oh!howcheeringtoknow,thatChristisnowthesameinHeavenashewaswhenonearth;thatthegloryofHeavenhasnotchangedhim;that,whenhedied,hedidnotthrowasideournature—butresumeditathisresurrection,andstillretainsitinpersonalunionwiththedivinenature;that,amidstthejoysofHeaven,hehasnotforgottenanyoneofhis"littleflock,"forwhomhesufferedinthegardenandonthecross;thathewhowas"boneofourbone,andfleshofourflesh,"isnowmade"headoverallthings," yet, that he still regards us with a brother's eye; that, havingborne our grief, he still sympathizes with our sorrows! He is "a GreatHighPriestwhohaspassedintotheheavens,"yet,"heistouchedwithafeelingofourinfirmities!"WhileawedbythemajestyofhisGodhead—how cheering to think of the tenderness of his humanity! And, whenalmostafraidtoliftupoureyestotheplacewherehishonordwells,howaffectingthethought,thatthereisahumanheartonthethroneofgrace!

　

MEDITATION7.

"Thisismycomfortinmyaffliction"Psalm119:50

"TheLorddisciplinesthoseheloves,andhescourgeseveryoneheacceptsasason.Ourfathersdisciplinedusforalittlewhileastheythoughtbest;butGoddisciplinesusforourgood,thatwemayshareinhisholiness.Nodiscipline seemspleasantat the time,butpainful.Lateron,however, itproducesaharvestofrighteousnessandpeace for thosewhohavebeentrainedbyit."Hebrews12

TheBibleaffordsasolidgroundofcomfortundertrial,intheviewswhichit presents of the Uses and Ends of affliction, under the economy ofredemption.While it declares, that all our afflictions proceed from thehandofGod, and thathe employs themas ameans ofmanifesting therectitude, and vindicating the honor of his government — it affirms,nevertheless,thathetakesnopleasureintheinflictionofsufferingforitsownsake,andthat"hedoesnotafflictwillingly,norgrievethechildrenofmen."

HadtheBiblepresentednootherthanthisnegativeviewofaffliction,itwould still have cleared the character of God from the unworthysuspicion, thathe takes a cruel or capriciousdelight in the inflictionofsuffering,andwouldhaveservedsofartocomposeourmindsundertrial,bygivingustheassurance, thatnosufferingwouldbe inflictedwithoutsome reason which was satisfactory to His infinite benevolence andwisdom.But theBible is far fromconfining its consolingdiscoveries tothisnegativeviewof the subject: itnotonlydenies thataffliction is theresultofcapriceorcruelty—butaffirmsthat,undertheschemeofgrace,itistheresultofpureandcomprehensivebenevolence,andthemeansofpositivegood.

ItisoneofthegrandestpeculiaritiesoftheschemewhichisunfoldedinScripture,thatitsubordinateseverythingtoonegreatandbeneficentend— that it educes from acknowledged evil, themost substantial good—thatitmakessintheoccasionofabrightdisplayofdivineholiness,andsufferingtheoccasionofamarvelousmanifestationofdivinelove—andthat, in its application to the hearts of men, it converts the veryafflictions, which are the fruits of sin— into themeans of progressivesanctificationandeternalblessedness.

Thelegaldesertof"theoldman"isthusmadethemoraldisciplineof"thenewcreature,"— thepenaltyunder theLawbecomes aprivilegeundertheGospel—andthoseafflictions,whichwereawardedasthe"wagesoftransgression,"areconverted,bytheschemeofredemption,into"meansofgrace."

This is beautifully intimated in the 89th Psalm, where, in stating theterms of the covenant of grace, God makes affliction the subject of apromisetotheRedeemer,astheheadofthatcovenant,andthroughhimtohisbelievingpeople:"Ifhissonsforsakemylawanddonotfollowmystatutes,iftheyviolatemydecreesandfailtokeepmycommands—Iwillpunishtheirsinwith therod, their iniquitywith flogging;butIwillnottakemylovefromhim,norwillIeverbetraymyfaithfulness.Iwillnotviolatemycovenantoralterwhatmylipshaveuttered."Psalm89:30-34

Being provided for in the covenant of grace, andmade thematter of apromise to the Redeemer, these chastisements are to be regarded asamongtheprivilegesofGod'speople.Itistrue,thathadtheynotsinned,they would have been exempted from suffering; and their trials are,therefore, inonesense, theconsequencesofguilt.But it isequally true,that they are not now awarded as the wages or penal effects oftransgression — but subordinated to a plan of mercy, and sent forpurposes of good. They come from God, not as messengers of hisavenging wrath — but as tokens of his paternal love. And in sendingthem,heacts,notasanoffendedjudge,awardingpunishment—butasakindandforgivingfather,metingoutsuchdisciplineandcorrectiontohischildrenastheyeachrequire.

Itdoesnotfollowfromtheseremarks,thateveryonewhoisvisitedwithaffliction is a child ofGod, or that, in every instance, affliction has theeffectofinstatingthesuffererinthatblessedcondition.Likeeveryothermeans,itseffectwilldependonthemodeinwhichitisimprovedbytheindividual; and hence it is said to produce "the peaceable fruits ofrighteousness"onlyinthosewhoaresuitably"exercisedthereby."

In many cases, as in that of Pharaoh, affliction may be the means ofhardening the heart, and may leave it more insensible to every rightfeeling,andmorecalloustoeverysacredimpressionthanbefore.Butthis

isno reasonwhywe shouldnot admire thebenevolence, aswell as thewisdomofGod,insendingaffliction—anymorethantheneglectoftheordinary and prescribedmeans, on the part ofmen, should lead us toquestion thegoodnessofGod ingiving themhisWordandordinances.Bythese,Godfurnishesthemwithanopportunityofimprovementandameansofsalvation;andin likemanner,byaffliction,hesummonstheirattentiontodivinethings,andcallsuponthemtorepentandbesaved.

But while these words do not affirm that every one who is severelyafflictedisachildofGod—theydo,ontheotherhand,assureus,thatnoamount, andno continuance of sorrow, can be a proof thatwe are notmembersofhisfamily;andthisdiscoverymaywellberegardedasaveryvaluableandaveryconsolingone.

For,whenabelieverisvisitedwithsevereaffliction,andespeciallyifhistrials be numerous as well as severe, and if they are continued in hisperson, or in his family, for a great length of time,whilemany aroundhim are enjoying uninterrupted prosperity, or speedily relieved fromslighter trials— hewill be too apt to entertain the awful thought, thatGodwouldnot thusdealwithhim ifhewerereallyoneofhischildren,andeitherdespondinglytoquestionhisowninterestinthedivinefavor,or,throughthemalignantsuggestionsofSatan,tocherishhardthoughtsofGod.

Manyhaveexperiencedthissoretrialoftheirpatienceandfaith;butletitheimpressedonourhearts,thatitisnotfromtheoutwarddispensationsofprovidence—butfromtheinwardqualitiesofourowncharacter,thatwe are todraw the evidence of our state in the sight ofGod— thatnopressureofaffliction,howeversevere,andnocontinuanceofit,howeverprotracted,canprovethatwearenottheobjectsofGod'sfatherlylove,orthat we are cast out of his favor. And that, although the aspect of afrowning providence may well be improved as a call to vigilant self-inspection,thatwemaydiscoverwhetherGodhasanycontroversywithus,andforwhatcause,weshouldnot,onanyoccasion,venturetoregardafflictionasaproofofreprobacy.

Onthecontrary,"whomtheLordloveshechastens,and scourgeseveryson whom he receives;" and if our chastisements seem to be more

grievous,andmoreprotractedthanthoseofothers,wemayrestassured,eitherthatourcorruptionsaresostrongastorequireasevereremedy—orthatGodistherebypreparingusforsomegreatend,forsomefierytemptation,orsomeeminentserviceinhisChurchonearth,or,perhaps,foraspeedytranslationtohisownpresenceinHeaven.

Butwhatevermaybetheimmediatereasonsofhisdealingswithus,letusrestassured,thateveryafflictionwhichhesendsonanyofhischildrenisthefruitofpaternallove—thathehasamostholy,wise,andbenevolentpurposeinview—andthat,eitherhereorhereafter,weshallhavereasontoacknowledgewithmanywhohavegonebeforeus,that"Godhasdoneallthingswell,"andthat"inveryfaithfulnesshehasafflictedus."

Wearetaughtinthesewords,notonlythatdivineloveisthesourcefromwhichtheafflictionsofGod'speopleproceed—butthattheendforwhichtheyaredesignedisthegradualimprovementandultimateperfectionoftheirmoralcharacter.

According to the Scriptures, all suffering, under God's administration,has a moral end. Were we to view affliction by itself, and withoutreference to its results, it would necessarily appear a very dark andmysterious part of divine providence. Physical suffering, apart from itsmoraluses,cannotbeanobjectofpleasingcontemplationtoanyrationalbeingintheuniverse;but,inconnectionwiththeseuses,itmaybeoneofthe brightest manifestations of divine wisdom, and one of the clearestproofsofhiscomprehensivebenevolence.

Wearenot,indeed,atlibertytosuppose,thatsufferingunderthedivinegovernmentismerelycorrective.Onthecontrary,itis,inthecaseoftheimpenitent, judicial, penal, and punitive, in the strictest sense of theterms.Buteveninthatcase,althoughthepartyimmediatelysubjecttoitis not benefitted— yet the infliction of punishment on account of sin,may, nevertheless, conduce to the moral instruction of unnumberedmyriadsofintelligentcreatures,andtotheirconfirmationinthosehabitsofholyobedience,which,withoutsuchmorallessons,mightbeindangerof being broken by the power of temptation — since, to the power oftemptation,wehavereasontobelieve,theyareexposedincommonwiththosewhohavealreadyfallen.

God'sgovernment isconductedbymeans—tohisrationalcreatureshepresentsrationalinducements.And,inthisview,thefinalpunishmentofsomemay be the result of themost comprehensive benevolence to hissubjectsat large—justastheincarceration,orcapitalpunishment,ofafew in this kingdom, is themeans, if not of reclaiming them— yet ofimpressingon themindsofothers thegreatdistinctionsofmorals, andtheobligationsofsocialduty.

But here we speak of affliction in reference to its bearings on God'speople;and,intheircase,notonlyisthereamoralinfluenceexertedonothers by means of their afflictions — but a direct moral endcontemplated in their own blessed experience. God visits them withaffliction,that"bythesadnessofthecountenance,theheartmaybemadebetter."Andjustinproportionasmoralimprovementandperfectionaresuperior tomerephysical enjoymentorworldlyprosperity, in the sameproportion ought our gratitude for the benefit conferred, to exceed oursorrowforthesufferinginflicted.

Toamindwhichissensiblewhereinthetruenobilityandhappinessofitsnature consist, there can be no difficulty in perceiving, that whatevertends to subdue unruly passion, or to implant, invigorate, and nourishthe higher principles and affections of the soul — should be valued inproportion to the greatness of its design, however painful itmay be initself.Andifthenauseousdraughtbereceivedwitheagerness,whentherestorationofbodilyhealth isexpected from it— thenhowmuchmoreshouldwe bewilling to taste of that cup of sorrow, however bitter, bywhich our immortal spirits are to be restored to a state of moralhealthfulnessandvigor?

That the general design of all the afflictions with which any of God'speoplearevisited inthepresentstate, is theirprogressivesanctificationand final perfection, is evident from the whole scope and tenor ofScripture,whereinthenecessityandusefulnessofaffliction,forthisend,arefrequentlystatedinveryemphaticterms,andillustratedbyappositeexamples:"ThisisthewillofGodconcerningyou,"saystheapostle,"evenyour sanctification."And thisbeing the grandobject ofGod's design inScripture, isalsotheendofallhisdealings inprovidence.It isnotonlysaid,"thatafflictionyieldsthepeaceablefruitofrighteousness,"butthat

"Godchastensusnotforhispleasure—butforourprofit,thatwemighthepartakersofhisholiness."

Thatthisisthedesignofalltheafflictionswithwhichwearevisited,maywellservetoreconcileustothem,evenwhentheyaremostfrequentandmostsevere.Fortoamindthatissensibleofitsownhighcapacity,andofitsbestinterests—whatobjectcanappearsotrulygreatordesirableasthis — a progressive and ultimately a perfect conformity, through thesanctificationofitspowers,totheveryimageandcharacterofGod?Thatman is capable of such a resemblance, is the very highest proof of hisdignity as a rational and moral being. That God designs such aresemblance, is the noblest proof of his affection; for what higher giftcouldhebestowthanacharactersimilartohisown?Andthatafflictionisone of the means by which this blessing is to be bestowed; and thisresemblanceimprovedandperfected, isoneof themostprecioustruthsofScripture,andtheverysweetestconsolationofsorrow.

Were we sensible of the infinite capacities for improvement andhappinesswhichsuchadesign,onthepartofGod,necessarilyimpliesonthepartofman;werewedulyimpressedwiththeconsideration,thatthenobilityofournatureconsistsinourcapacityofknowingGod,andbeinglikehim;thatthemiseryanddegradationofourpresentestate,flowfromourignoranceofGod,andthedissimilarityofourthoughtsandfeelingsto those of the Divine mind; that our only prospect of being restoredeither to honor or happiness, depends on our being restored, in somemeasure,toastateofconformitytothewillandlikenessofGod;andthat,forthishighandloftyend,afflictionisemployedasameansbywhich,ifdulyimproved,thatendmaybeattainedinsomemeasureonearth,andenjoyedperfectly and eternally inheaven—oh!whatheartwould thenmurmurorcomplain,becauseofthestrokesbywhichtherockisbeatenintoaconformitywithGod'simage;orbecauseofthefireofthatfurnace,bywhichthedrossofournatureisseparatedfromthepureandpreciousore, and out of which we are to come as "gold seven times purified—vesselsofhonor,fittedfortheMaster'suse?"

Thataffliction is ameans fitted to this end,mightbe inferred from thefact,thatitisemployedassuchbyaGodofunerringwisdom,whoknowsourframeandalltheinfluencesbywhichitcanbeaffected,forgoodorforevil.Butwearenotlefttoconceiveofitasanarbitraryappointment,betweenwhichanditsend,nonaturaladaptationcanbetraced.Itisnotonlyasovereignremedy—butasuitableremedy,andadapted,inmanyrespects,totheevilwhichitisdesignedtocure.

TheevilofourpresentconditionconsistsmainlyinouraffectionsbeingestrangedfromGodandgiventothecreature;inourtendencytoforsakethefountainof livingwaters,andtohewout forourselves in theworld,cisterns, broken cisterns, which can hold no water. The connectionbetween alienation from God and attachment to the creature, is sointimateandsure, thattheone is inseparablefromtheother; itbeingalawofournature,thatouraffectionsanddesiresmusthavesomeobjecton which they fix their regards, and fromwhich they draw, or expect,theirgratification.AndiftheybeonceestrangedfromGod,theirproperobject—theywillinfalliblyfixonsomeoneormoreobjectsintheworld.　

Thus,amanwho, forgettinghis immortalprospects,debaseshisnatureby making himself the slave of avarice; whose earliest thoughts andwhose last cares are engrossed with money; who thinks of nothing,speaks of nothing, cares for nothing, and does nothing, without areferencetotheaccumulationofafortune;who,forthis,livesthelifeofaslave,andstirsnotfromhisplaceofbusiness,andpliestheoaroftrade"from shiningmorn to dewy eve".On such aman,what could have sopowerfulaneffectasthetotalruinofhisfortune,andthescatteringofhisgains? Cruel, indeed, would such an outcome be to all his anxiousthoughts,andprudentplans,andindustrioushabits,andboldenterprises—hadhenootherthananearthlyprospect.ButGoddesignsthatmanforeternity—Heoffershimaportion inHeaven—moneystandsbetweenhim and that prospect; andGod dashes the cup of prosperity from histremblinghand,thatitmaynotdrownhissoul ineverlastingperdition!And is not this a benevolent deed? Is it not dictated by the highestwisdom,astheverydisciplinewhichismostnecessary,andwillbemosteffectualinsuchacase?

Again,amanwho,losingallrelishforthesweetsofdivinecontemplation,and the exercise of his moral affections, gives himself over to theindulgence of his sensual appetites,who finds his highest happiness inthegratificationofhispalate, or the excitementof drunkenness, or thehabits of profligacy. On such a man, what would have so powerful aneffectasthetotalruinofhishealth,andthevisitationofanillnesswhichleft him neither the capacity nor thewish for his favorite indulgences?God designs that man, also, for eternity; but he lingers around thecisterns of worldly pleasure, in the fond hope of realizing a happinesswhichhehaslongwaitedforinvain.Godshattersthecistern,anddashesthe cup of pleasure out of his reluctant hand, that he may no longerdeceivehimselfwith the vainhope—but seek to the fountainof livingwaters which springs up unto everlasting life. And is not this, also, abenevolentdeed—howeverpainfulmaybethepresentdisappointment,and however protracted the suffering which it occasions? Was it notdictated by the highest wisdom, as the very discipline which is mostnecessary,andwillbemosteffectualinsuchacase?

Again,amanofardentaffectionshasallowedhisheart tobeestrangedfrom God, by an undue attachment to his wife, or children, or otherrelativesandfriends.Amiableashiskindness to themappears—yet, iftheyengrossthatplace inhisaffectionwhichisduetoGodalone—hisheart is not in a right moral state, and his happiness is based on aprecariousfoundation.Godtakesawaythedesireofhiseyesbyastroke—heisstunnedbytheshockofbereavement.But,perhaps,eventhisisnot enough; his affections thus violently severed from one object,mayonlygatherintogreaterstrength,andsettleonanother.Thatotherobjectofundueattachmentisalsosmittenanddies.Anditisnotuntil,bysuchstrokes, he is impressed with the vanity of everything, except theenjoyment of God as his chief good — that the afflicting hand ofprovidenceshallbewithdrawnfromhimandhishouse.

Painful, indeed, is the breaking up of a family by bereavement, whendeath smites one, and then another, of the happy household. Anddesolate,indeed,istheheartofhimwhoisthusleftaloneinawildernesswhererosesoncehadencircledhispath;buttheystoodbetweenhimandGod,anditwasinmercyandfaithfulnessthatGodsentawormintohis

gourd,untilitwitheredaroundhimanddied.

These illustrations may serve to show, at once, the goodness and thewisdom of God in sending affliction, and adapting themethods of Hisdiscipline,tothenecessitiesofHispeople.Andtheycannotfailtorecalltothemindsofsome,therecollectionofmanyincidentsintheirpastlife,whichwerefelttobeverypainful,andseemedverydarkandmysteriousatthetimeoftheiroccurrence—buttowhichtheycannowlookbackasthe very brightest manifestation of the care and kindness of theirRedeemer.

Theymayrememberatimewhenthewealth,orpleasures,orbusiness,ortheworld—appearedtothemrobedinattractionstowhichtheyweretoowilling to yield, and threatened to engross the chief place in thoseaffectionswhichGodchallengesashisown.

They may remember some one object, which, more than any other,engaged their eager pursuit, and awakened their deepest interest; andthat,forthis,theywereontheveryvergeofcommittingthemselvestoacourseof life,which, ifprosecutedwith theardorwithwhichtheywereabout to enter on it — would have long before now estranged themaltogetherfromGod,andultimatelyconductedthemtoeternalperdition!But, just as their affections were gathering around it, and just as theywere stretching forth their hand to seize it — that cup of pleasure, orpower,orprosperity,orworldliness—wasdashedinpieces.Andastheywept over its broken fragments, they were taught a lesson which theywereveryreluctanttolearn:thatthecreatureistoofrailandperishingtosatisfy an immortal soul, and thatGodwould not permit them to seektheirhappinessinwhatwasunworthyoftheirhighestpursuits.

If,bythesemeans,theywerefirstawakenedtoaperceptionofthevanityof the world, and of the infinite magnitude and importance of divinethings; if theirafflictionsweresosanctifiedas tobecome themeans, inthehandofGod,oftheirconversion—then,Iamsurethattheycannotfail to look back on themost painful of them all, not onlywithout onesentiment of rebellious regret — but with the deepest emotions ofgratitude and of admiration! They will never cease to regard thedisciplineofafflictionasoneofthemostpowerfulinstrumentsofgoodin

thehandsoftheRedeemer,andoneofthemostpreciousprivilegesofhispeople—if,bythesemeans,theyhavereally"hadtheireyesopened,andhave been turned fromdarkness to light, and from the power of SatanuntothelivingGod!"

Withtheviewswhichwerethen,forthefirsttime,openeduptothemofthe transcendent truths of the gospel, and which, if they are reallyconverted,theymuststillcherishwiththefondestattachment—theycanlookbackonaffliction,andsee it inanewandmost interesting light—even as a very thick dark cloud—but a cloud, nevertheless,which hasshowered down upon them the most precious blessings, and has shedover their souls the freshness and fertility of "a well watered garden,whichtheLordhasblessed."

Intheirsubsequenthistory,too,theymayremember,thatjustasoftenastheiraffectionswereabouttoreturntotheworld,whentheyhadbeguntobackslidefromGod,orwereindangerofdoingso—justsooftendidGod interpose, by a new stroke of affliction, whereby they wereadmonishedoftheirdanger,andpreventedfromruin.

They may remember many seasons, when the impressions of spiritualtruthswerealmosteffacedfromtheirminds,andwhen"thelustsof theflesh,thelustoftheeye,andtheprideoflife,"weremakinggradualbutsure encroachments on their minds and desires — when their heartswerebeginningtosettledownintoacontentedenjoymentoftheworld,and they were little, if at all, animated by the heavenly hopes of theGospel. In these circumstances, itwas needful for their correction, andspiritualprogress,andcomfort—thatGodshouldtakethemintohisownhands, and administer such rebukesand chastisements as might weantheiraffectionsfromtheworld,andbringthembacktohimself.And,insuchcases,iftheywillconsiderthematterattentively,theywillfind,thatthe affliction with which they were visited, was the very likeliest andfittestmeans of accomplishing his gracious design. Andwhat gratitudeshould they cherish towards God — what profound admiration of hiswisdom — what unshaken confidence in his faithfulness — when theyreflect, that at such seasons, and in such circumstances, his thoughtstowards themwere thoughts of love? Thatwhen theywere doingwhattheycouldtoprovokehim,bymanifestingapreferenceforthecreature,

andwhen theyhad fallen fromtheir first love—hedidnot,andwouldnotletthemforsakehim;that,althoughwillingtoliveatadistancefromhim,hewasdeterminedtobringthemnear;and,thatwhen,iftheyhadbeen left to themselves, they would have gone on in a course ofdeclensionanddiscomfort—hedid,inconfirmationofhisholypromise,chastenthem,"thattheymightnotbecondemnedwiththeworld!"

Andif,atsuchseasons,thereligionwhichhadlonglaindormantintheirbosoms, and seemed ready to die, was revived and invigorated, andenabled them to bear up under the shock of bereavement — oh! howshouldtheyrejoiceandbethankful,thatthelightofreligionwasmadetodawnontheirhearts,andthatthethickdarkcloudwassenttoturntheireyeagaintothatlight,shiningamidstthestorm,astherainbowofpeaceandthepledgeofsafety?

Ifthebelieverhasthusexperienced,evenonearth,theblessedeffectsofaffliction,hewillthemoreeasilycomprehendtheimport,andbelievethetruth, of those statements in Scripture, which refer to its ultimateoutcomeandeffect,inafutureworldofperfectholinessandpeace.Here,the benefits of affliction, however valuable in themselves, are onlypartiallyenjoyed,byreasonoftheoppositionwhicheveryholyinfluencemeets with, from the remaining depravity of his heart, and otherinfluences of a contrary nature to which he is exposed, from thecontagionofaworldthatliesinwickedness.

The ironmay be taken from a furnace heated seven times, and beatenwith many strokes — but it contains within itselfmuch dross, whichprevents thepureore frombeing fashionedas itought,and thereplaysuponitacoldcurrentwhichhardensit,evenwhileitissubjectedtotheartist's stroke. But there, all dross having been removed, and allunfriendly influences excluded, it shall be presented pure and spotless,and remain so forever. It is in Heaven alone, that the full benefit ofearthlyafflictionsshallbeknownandenjoyed.Andwhatcanreconcileusto the discipline of affliction, if this reflection will not — that it willterminateinastateofperfectholinessandbliss;andthat,meanwhile,itispreparingusforthatblessedconsummation?

Itwillterminate—theperiodisnotfardistantwhenalloursorrowsand

afflictionsshallcometoanend,whendeathshallbringustothathousewhere"thewickedceasefromtroubling,andthewearyareatrest;"andwhenonce thegrave"hasopened itspeacefulbosomtoreceiveus," theworld,withallitschangesandsorrows,canaffectourcomfortnomore.The storm may rage above us, and the whirlwind sweep the solitarychurchyard; thedinofcivil tumultmayarise in thestreets; thewar-crymayberaised,andtheshockofbattlesucceed;thevoiceoffaminemaywailaroundus—yetnonotedisturbsthepeacefulslumbersofthedead!Butafflictionwillnotterminatemerelyinthestillnessofthetomb;itwillbefollowedbytheblissofHeaven,forwhichitisevennowpreparingus,andwhere,finallyandforever,"thebrokenheartshallbeboundup;themournercomforted;beautyshallbeappointedforashes,andthegarmentofpraiseforthespiritofheaviness!""AndGodhimselfshallwipeawayalltearsfromoureyes!"

　

MEDITATION8.

"Thisismycomfortinmyaffliction"Psalm119:50

"When I sawhim, I fell at his feet as though dead. Then he placed hisrighthandonmeandsaid:Donotbeafraid.IamtheFirstandtheLast.IamtheLivingOne;Iwasdead,andbeholdIamaliveforeverandever!AndIholdthekeysofdeathandHell!"Revelation1:17-18

TheBibleaffordsasolidgroundofcomfort,bythecheeringlightwhichitthrowsoverthevalleyofdeath,and,acrossthatdarkvalley,onthefieldsofimmortalitybeyondit.

Toeverythoughtfulmind,deathandthegravewillsuggestmanyseriousreflections — reflections which must ever be of a pensive nature, andwhich,butforthecheeringinformationconveyedbytheGospel—mighteveninduceafeelingofdespair.Looktothedeathbedofman—andwhatdoyoubehold?Anintelligentcreature,inthespringoflife,whenhopeisbrightest—orintheprimeofmanhood,whenactivityisgreatest—orinthematurityofoldage,whenthefruitofalongexperiencewasripeningfor usefulness — laid prostrate by the derangement of some organ or

functionofhismaterialframe.Heisdeprivedatonce,andforever,ofallthathopehadanticipated,oractivitypursued,orexperiencegathered—andgivenoverasacaptivetodeath,andaprisonertothegrave!

Looktothegrave—andwhatdoyoubehold?Multitudeswhichnomancannumber,ofhumanbodies,onceasvigorousandactiveasourown—nowburiedindeepforgetfulness,andapreytocorruptionandtheworm—nothingremainingtoattest theirpreviousexistencesavea fewbonesbeneath,and,perhaps,somefadingepitaphabove!

Go into every land, the same scene appears — however different inclimateandscenery,howeverdissimilarintheirinstitutionsandcustoms,inthis,allregionsarethesame—everylandisthesepulcherofthedead.Whenmusingontheearthas thevastrepositoryof thedead,whodoesnotfeelthatthegraveisamelancholyscene—andyetasceneinwhichmore than in any other he is personally interested, since it contains alargeportionofhisdearestkindred,andwillsoonreceiveintoitsbosomhisownmortalremains!Dark,indeed,wouldbetheendofman,werethegravehisfinalresting-place!Andoverthewreckofthehumanfamily,wemighthaveweptwithunavailinganguish,hadwenotknownandheardtheSavior'svoice,"Iamtheresurrectionandthelife!Ifanymanbelievesinme,thoughheweredead—yetshallheliveagain!"

The Bible gives us some consoling views of this melancholy theme, inconnectionwith that grand and universal scheme of grace, which gildswiththeraysofpeaceandhopeeventhegloomiestprospectsofman.Itrepresents death and the grave as being under the jurisdiction andsuperintendenceofthesamedivineperson,who,astheRedeemerofhispeople,exercisesasovereigndominionoveralltheeventsofthepresentworld.Time,with its solemnevents—eternity,with its awful issues—anddeath,thepassagewhichleadsfromtheoneintotheother—areallequally under his control! So that, into whatever state of untriedexistenceanyofhispeoplemaybebrought—theycannot,byanychangeintheircircumstances,beplacedbeyond theboundsofhis jurisdiction,orthereachofhisguardiancare.

Death,which severs them from every other connection, and thegrave,whichshutsthemupfromallotherhelp—cannotseparatethemfromhis

tender love, nor exclude them fromhiswatchful eye— for he presidesoverdeathnotlessthanoverlife.Tohimthesepulchersofthedeadareas accessible as the abodes of the living; and gowhere theymay, afterdeathhemeetswiththem,andcaresfortheminthestateofdisembodiedspirits, andwill ultimately bring them into the general assembly of thejustinHeaven.

Bothworlds are equally subject to his authority, and the dark pathwaybetween the one and the other is also under his special care. So that,whetherweliveinthebody—itisbecausehesustainsus;orwhetherwedie—itisbecausehesummonsus;orwhetherweenterintotheinvisibleworld—itisbecauseheadmitsus.Andeverywhere,andatalltimes,onearth,orinthegrave,orintheseparatestate—weareequallyundertheprotection of Onewho, possessed of infinite power,unerring wisdom,andunquenchable love—willorderall things that concernus, soas tofulfill his own gracious purpose in dying for our redemption, and topromoteourpresentprogressandoureternalperfectioninholinessandbliss."AndweknowthatGodcausesallthingstoworktogetherforgoodtothosewholoveGod,tothosewhoarecalledaccordingtoHispurpose!"Romans8:28

Theseviewsarestrikinglypresentedinthesublimeprologuetothebookof the Apocalypse, where, appearing to the beloved disciple in themagnificent,yetamiablecharacterofGod-man, theRedeemerdeclares,"IamtheLivingOne;Iwasdead,andbeholdIamaliveforeverandever!And I hold the keys of death and Hell!" Every clause of this sublimedeclaration,comingas itdoes fromourglorifiedRedeemer, ispregnantwith assurance and consolation tohis believingpeople, and is speciallyfittedtobanishthosefearfulandanxiousforebodingswhichoppresstheirmindsintheprospectofdeathandthegrave.

"IamtheLivingOne,"thefirstandthelast;withoutbeginningofdaysorendofyears; self-existent,and therefore, independentofeveryoutwardcondition;andincapableofchange.Heassertshissupremedivinityasareasonwhyhisdisciplesshould"notfear."And,surely,toeveryChristianmind, the fact that theSonofMan, inwhomtheyhave trustedas theirSavior, is "the Living One," may well furnish a ground of unshakenconfidence, since it assures us, that, happen what may — our trust is

reposedonone,whoseexistence,andwhosepowertoaffectourwelfare,cannot be destroyed by any event whatever, and that our interests foreternityareabsolutelysafe,beingplacedinhisomnipotenthands!

Buthowmuchgreateroughttobeourconfidenceinhim,andhowmuchsweeter the consolationwhichhiswords impart,whenhe adds, "Iwasdead."Heappearstotheapostlenotsimplyas"theLivingOne,"theself-existentSonofGod—butasGodmanifestedintheflesh,theSonofGodin human nature, and even in his glorified state, "like unto the Son ofMan," whom the beloved disciple had often seen and followed as the"manofsorrows,andacquaintedwithgrief."

Letusattempttoconceiveofthefeelingswithwhichthebeloveddisciplemusthave lookedonhis glorifiedMaster; letus remember thathehadaccompaniedhimonearth,thathehadleaneduponhisbosom,andthatheknewthesadhistoryofhiscrucifixion—andwecannotfailtoperceivehowthemerefact,thatthesamedivineRedeemernowstoodbeforehim,and spoke with him of the death which he had accomplished atJerusalem,musthaveservedtoannihilateinthemindoftheapostlethefearofdeath,andtoopenuptohisviewsuchagloriousprospectintotheinvisibleworld,aswouldstripdeath,thepathwaythatledtoHeaven,ofitsterrors,howeverdarkanddismalitmightotherwisebe.

AndtoeveryChristian,thewordsofourLord,"Iwasdead,"willsuggestreflectionsthatshouldservetofortifythemindagainstthefearofdeath;or, at all events, to rebuke and mitigate the aversion with which it isusuallycontemplated.

DidtheRedeemerdie—aBeingwhoclaimstohimselfthedignityof"theLivingOne"—aBeingnotonlyofinfinitedignity—butofspotlesspurity,andwho,fromthebeginninguntiltheendofhisexistenceonearth,wasthe object of God's supreme delight and approbation? And shall wecomplainthatdeathisallottedasourportionalso?We,who,ascreatedbeings,areinsignificantbyourmortality;andbyactualguilt—pollutedanddebased?Tous,deathcomesaswagesearnedbyguilt;butevenwereitotherwise—diddeathcometousasanaccidentofourbeing—howcould we complain of the hardness of our lot, when Christ himselfdeclares,"Iwasdead?"

Did the Redeemer die — he in whose sympathy and care we arecommandedtoconfide,andtowhomwearetaughttolook,ineveryhourofdangerordistress, forneedful supportandconsolation?And is itnoencouragementtoreflect,thathe,intowhosehandswecommitourcare,whenintheextremityofmortalagony,andwhenvainisthehelpofman,hashimselfdrank the cruel cupbeforeusand felt itsbitterness— thatevery inch of that dark valleywas trodbyhim, and that, fromhis ownexperience,heknowswhatstrengthandsupportweneedinthatdreadfulhour?

Did theRedeemer die— as the surety and representative of sinners—was his death a solemn expiation of our guilt, and an adequatesatisfaction toGod for the penaltywhichwe had incurred? Is there noreason,then,tosuppose,thatdying,ashedid,intheplace,andonbehalfoftheguilty—deathmethiminamoreformidableshape,andputintohishandsabitterercupthancannowfalltothelotofanyofhispeople;andthattheirdeathwillbegreatlylessterriblethanitwouldhavebeenbyreasonofhisenduringintheirplace,theheaviestpartofit?

Forwhatis it thatmainlyembittersdeath,andsurrounds it,evenwhenviewedatadistance,withinnumerableterrors?Notsurelythemerepainwithwhich it isaccompanied—forequalorgreaterpainwehaveoftenendured—notthemeredissolutionofthetiebetweensoulandbody—for if thatwereall,howeverour sensitivenaturemight shrink from theshock—ourrationalnaturemightenableustoregarditwithcomposure.Not the mere separation from the society and business of the presentworld—forthat,howeveritmayawakenafeelingofmelancholyregret,canhardlyaccountfortheforebodingsandterrorsofwhicheverymindismoreor lessconsciouswhen it contemplatesdeath.No; it is somethingmorethanthemerepainofdying,orthemeredissolvingoftheelementsofourbeing,orthemereseparationfromthisworld—thatembittersthecupofdeath.

"Thestingofdeathissin"—thesamesinwhichgaveusoverasapreytodeath,makesusalsoslavestothefearofdeath.For,bytheunvaryinglawofconscience,sinandfeararebounduptogether.Anditisaconscienceburdenedwithguilt,andapprehensiveofpunishment,which,inourcase,arrows death with terrors unknown to the inferior and irresponsible

creation.

But Christ died to expiate and cancel the guilt of his people; he hasalready endured, and by enduring, has taken away the penalty of theirtransgression.Death remains—but its sting is taken away; so thatwemay"thankGod,whohasgivenusthevictorythroughJesusChristourLord,"andmayexclaimwiththeapostle,"Oh!deathwhere isnowyoursting—Oh!grave,whereisyourvictory?"

DidtheRedeemerdie—thathemightshowusanexampleofsufferingafflictionwithpatience,andbe tousapatternof faithandhope inourlastextremity?Andistherenoconsolationinthethought,thatwhenwereachtheshoreofthatdarkwaterwhichdividestimeandeternity—wecanfixoureyeononewho,foroursakes,crosseditintriumphbeforeus;andthinkoftheloveofourRedeemer,who,incompassiontoourfears,became "bone of our bone, and flesh of our flesh," that, by his ownexample,hemight teachushow todie?Hadhe returned fromearth toHeaven in triumph — had he avoided the dark valley himself, and,summoninghis legionsofangels, left theworldbyadirectascensiontoglory — then, whatever lessons he might have taught, and whatevercommands and encouragements he might have addressed to hisfollowers, respecting their conduct in that last hour of darkness anddistress—hisinstructionswouldhavehadlittleeffectincomparisonwiththecharmofhisexample,when,placinghimself intheircircumstances,andsubmittingtotheirfate,he"bowedhisheadandgaveupthespirit;"andmetdeath,ashecommandshispeopletomeetit,intheexerciseofan unshaken confidence in God, and humble submission to his will.Where shall we find such another example of holy fortitude for ourimitation?Whereshallwefindsuchanother instanceofsuccess forourencouragement?

DidtheRedeemerdie—thathemightnotonlydeprivedeathofitssting—butovercomehimthathadthepowerofdeath,andtakeitintohisownhands?Letus,then,rejoiceinhissuccess;foronceSatanhadthepowerof death — but Christ has "carried captivity captive," and "Satan hasfallen before him as lightning from Heaven." In that hour, which hehimselfemphaticallycalled"thehourandthepowerofdarkness,"whenhe was in more than mortal agony, travailing in the greatness of his

strength,hevanquisheddeathandHell,andhewrestedfromthehandsof our greatest enemy, and took intohis ownpossession— thekeys ofdeathandoftheinvisibleworld.Deathstillreigns—butChristhasnowthedominionoverdeath!

Intokenofhisvictory,theRedeemeradds,"Iamaliveforevermore!"Thegravereceived—but it couldnotretainhim.Andwhile the fact of hisintermentmaywellservetoreconcileustothepeacefulgrave,withallitslonelinessanddarkness, since itwas embalmedby the presence of ourLord himself — the fact of his resurrection from the grave shouldenkindlethebrighthopeofagloriousmorning,afterthatdarknighthaspassedaway.

For,did theRedeemerarise from the tomb?Thenhere, at least, is oneexample of restoration to life, after the agony of deathwas past— onecase in which the spell of deathwas broken, and the cerements of thetombburst,andthepowerofSatanvanquished—onelivingmonumentoftheimmortalityofman—oneincontestableproof,thatthesamebodywhich died, and the same spirit which departed,maymeet again afterthat fearfulseparation.Christhasrisen,and inhis resurrectionwe findthegroundofaneternalhope!

DidtheRedeemerarisefromthegraveinthesamecharacterinwhichhedied — as the head and representative of his people? Then is hisresurrectionnotonlytheproof—butthepledge;notonlytheevidence—but theassuranceof our own. For if thehead is risen— shall not themembersof his body rise also? If, as our representative, he has passedinto the heavens — then shall not we, in whose name, and for whosebehalf, he undertook and accomplished his mediatorial work — followhim inourorderand time?Didwediewithhim, and shallwenotrisewith him? "If we have become united withHim in the likeness of Hisdeath, certainlyweshallalsobe in the likenessofHis resurrection." "Ifwe have diedwith Christ, we believe that we shall also livewith him.""BecauseIlive,youshalllivealso."

Did the Redeemer not only rise from the grave— but does he live forevermore?Ishethesameyesterday,today,andforever?Notonlyeternalin his being — but unchangeable in his character, as our Redeemer?

What,then,shouldcauseustodespond,ormakeusafraid?"WhatshallseparateusfromtheloveofChrist?"SinceChristhasdied,yes,also,andhasrisenagain,andisnowand foreverat therighthandofGod,"Iamconvincedthatneitherdeath,norlife,norangels,norprincipalities,northings present, nor things to come, nor powers, nor height, nor depth,noranyothercreatedthing—willbeabletoseparateusfromtheloveofGod,whichisinChristJesusourLord!"

True, we know not what may yet befall us, nor into what untriedcircumstances,or stateofbeing, thatwemayhereafterbebrought. Butwearesurethatonedaywemustdieandentertheinvisibleworld;andwemay well be concerned for an event which will have an everlastingoutcomeforgoodor forevil;butplacingour trust in theefficacyof theRedeemer'sdeath.Andbelieving in the factofhisresurrection,wemaytakehisownwordastherockofourconfidenceandhope,"Iamaliveforevermore,Amen;"and"becauseIlive—youshalllivealso!"

IftheseviewsofthedeathandresurrectionofourblessedLordarefittedtobanish,ormitigate,thefearofdeathandthegrave,andtoinspirethehopeofaglorious immortality—howmuchshouldtheir impressionbeaidedbythesublimestatementinthelastclauseofthepassage,"IhavethekeysofdeathandofHell!"

Thepowerofthekeysisanabsolutepower—aroyalprerogative.Christ'sauthorityisnotconfinedtothevisibleChurchonearth;itextendstotheinvisibleworld,andembracesunder its jurisdictionall thedisembodiedspirits,ofwhatevercharacter.Althoughtheyhaveleftthisworld,theyarestill under the dominion of him, of whom it is said, that "at his nameevery knee shall bow, of things in Heaven, of things on earth, and ofthingsundertheearth;andevery tongueconfess thathe isLord, to thegloryofGodtheFather."

ItisastheRedeemer,thatheassertshisclaimtothekeys;thatclaimisfoundedonthefact,that"heovercamedeathandhimthathadthepowerof death, in order to deliver thosewho, through fear of death,were alltheir lifetime subject to bondage." And it is expressly declared by theapostle,that,"Forthisveryreason,ChristdiedandreturnedtolifesothathemightbetheLordofboththedeadandtheliving!"Romans14:9

That he is the Lord of the dead, is here asserted, "I have the keys ofHELL."Intheoriginaltherearetwoterms,eachofwhichisrenderedbythe word "Hell" in the English version. The one, however, literallyimports the invisible world at large; while the other denotes thatdepartmentof the invisibleworldwhich is speciallyappropriatedtothepunishment of the wicked. In the passage before us, the morecomprehensivetermisused;andhere,aselsewhere,itistoberegardedassignifyingnotmerelytheplaceoffuturepunishment,althoughthatisunquestionablyincludedinit,but,moregenerally,theworldofspirits—theentirestateofretribution,whetherofrewardorpunishment.

WelearnfromScripture,thatthewholeofthatvastworldisdividedintotwodepartments,andonlytwo—HeavenandHell;andthatbetweenthetwo, a great gulf is fixed — an impassable gulf of separation. Butseparatedastheyare,Christreignsoverboth;andwhenhesays,"Ihavethe keys of the invisible world," he asserts his dominion over all thespiritsthathaveeverpassedfromthisworld,eitherintoHeavenorHell;andhisabsolutecontroloverthemintheirfinaldestinationofhappinessorwoe.

When it is affirmed, that he has also "the key ofDEATH," it is plainlyimplied that no spirit can pass out of this present world without hisappointment; and,more generally, that he is lord of the living not lessthanofthedead,andhasathoroughcontrolovereverythingthatcaninanywayaffectthelivesofmen.Anabsolutepoweroverdeathnecessarilypresupposesacorrespondingpoweroverlifeanditsaffairs.Andit isbythe exercise of his providence in sustaining life — that he fulfills hispurposeastothetimeandmodeoftheirdeparturehence.

So that, combining these several views, we arrive at this grand andcomprehensiveresult:thattheRedeemerispossessedofabsolutepoweroverthecourseofourlivesonearth;overthetimeandmannerofourdepartureoutof theworld;andoverthat invisiblestate, ineachof itsgreat departments, on which our spirits enter when they quit theirmortaltabernacles.

AndthisnobletestimonytotheuniversalpowerandeverlastingpresenceofChristwithhisdisciples,isfittedtosuggestseveralreflections,which

may be useful in dissipating their anxieties, and in fortifying theircourage, when they contemplate either the future course of theirpilgrimage here, or the solemn prospect of its termination, or the stillmoresolemn,becauseuntriedandeternal,stateonwhichtheyshallenterhereafter.

Has theRedeemer the keys of death?Then this consideration ought torelieveourmindsbothoftheanxietiesandtheregretswhichwearetooapttofeel,inreferencetothechangesofthepresentlife.

Itshouldmitigatetheanxietywhichoftenpreysuponthemindwhenwelook forward into futurity, and contemplate the prospect of our owndeath.Weshouldremember,thatastheRedeemeralonehasthekeysofdeath—nothingcanhappentosendusforthfromtheworldbeforethetimewhichhehasappointed forourdeparture.NeithermannordevilscanabridgethetermofprobationassignedtousbyourgraciousMaster.Nor, until he is pleased to call us away, shall anypower on earth or inHell prevail against us. No accident, no hostile violence, no insidioussnare,nodarkconspiracy,cantouchourlife—butbyhiscommand.Andsurely,whenwereflectonthenumerousdangerstowhichhumanlifeis,initsgreatestsecurity,exposed—thefrailtyofourframe—thediseasestowhich it is subject—our constant exposure to fatal accidents— themaliceofopenorconcealedenemies—itmustbeconsolatory toknow,thatthekeyofdeathisintheSavior'shands,andthat,comewhatmay,wecannotbeforcedoutoftheworld,untilheopensthedoorandbidsustocometoHim.

Moreespecially,whenwearevisitedwithdisease,andthreatenedwithaspeedy termination of life, the Savior's power over the keys of deathshouldrepressorassuagethoseviolentanxietiesastotheprobabilityofdeath or of recovery, and those disquieting speculations as to theoutcomeofdisease,and themodeof its treatment, inwhichweare tooapttoindulgetoanextentwhichunfitsthemindfortheseriousexercisesofreligion,appropriatetoaseasonofpersonalaffliction.Whohasnotfeltin the hours of languishing and sickness — that these painful andperplexing thoughts were even more harassing to his mind, than thepressureofdiseaseitself,andthattheydivertedhisattention, inagreatmeasure,fromtheprofitablecontemplationofdivinethings?

Now,besidesthattheyareinjurious,astendingtodivertthemindfromwhat is certain— towhatmustnecessarilybeuncertainuntil the eventshalldiscloseit—anduseless,asbeingincapableofeitherascertainingoraltering the futureoutcome— it isourprivilege,asChristians, toknowthatsuchanxietiesarealtogethergroundless.Fordiseasecannotkill,norcanmedicinecure—withouttheappointmentofHimwhoholds inhisownhandsthekeysoflifeandofdeath!Andifhehasfixedtheoutcomeofthisdisease,whyshouldwebeanxious?

Ifdeathisinourcup—thatcuphasbeenputintoourhandsatthetimefixedbyunerringwisdomand infinite love!And if thedoor of death isopening for our departure— it is because the tender Savior, whomweloveandtrust,issummoningustobeforeverwithHim!

Shallwe, then, rebel againstHis appointment?Shallwe doubt the loveandwisdomofHisdetermination?Or,as ignorantasweareofwhat isbeforeusinthisworld,andofwhatreallyconcernsourbestinterests—canweentertainthewish,thatthepowerofdeterminingthetimeofourdeathwerewrestedoutofHishandsandplacedinourown?

True, wemay havemany ties that attach us to this world.Wemay beyoung,and,withtheoptimistichopeofyouth,maycleavetolife.Wemaybe prosperous, and surrounded with many comforts. We may have ayoungandengagingfamily,whomweareloathtoleavebehindustothecold charities of the world. We may have many dependents on ourindustryorbounty,whowillbitterlylamentourloss.ButdoweimaginethattheseconsiderationsarenotknowntotheRedeemer,orthatHehasnotweighedthemall?Andif,notwithstanding,it isHiswilltosummonus home— arewenot prepared to yield up our faulty judgment tohisunerringwisdom?

The same consideration should prevent or repress the anxietywhich istoooftenfeltrespectingthemodeandcircumstancesofourdeath—notlessthanrespectingthetimeofitsoccurrence.Apensivemindisapttobeoppressed with melancholy forebodings as to the situation in whichdeathmayovertakeit—andtomuseonthethousandpossibilitieswhichimaginationmay conjure up in the darkness of the future— until it is

overwhelmedwithanxietiesofitsowncreation!

Weknowas littleof themodeofourdeath,aswedoof thetimeof ourdeparturehence; itmaybethatweshall leavetheworldwithease—orwithdifficulty;byasuddenstroke—orbyprotractedsuffering.Wemaybe, at the time, vividly conscious, or in a state of partial aberration, ortotallyinsensible.Wemaydiealone,orinthemidstoffriends.Wemaydiebysea—orbyland;athome—orabroad;onthehighway—orinthesolitarydesert—oronourownpillow.Thesepossibilitiesareapt tobeconverted, by a melancholy temperament, into the food of anxiousdisquietudeandfrettingcare.

Itisaveryobviousconsideration,thatsuchanxieties,springing,astheydo, from all possible forms of death, must, for the greater part, begroundless,asdeathcanonlymeetusinoneformatlast.Andthat,eveninreferencetothatform,inrespectofwhichtheymaybewell-founded,theyaretotallyuseless,asbeingofnoavailtoavertoralterit.Thatsuchpeople harass themselves respecting a matter which must be totallyunknown, and which, were it known — is, nevertheless, beyond theircontrol.Thattheirpresentfearsrespectingitoccasionagreaterandmoreprotracted suffering than the event itself could occasion, did it reallyoccur in itsmost formidable shape. That fear is, in its very nature, ananticipation, and, in some measure, a foretaste of all possible evils —whereas in death, one formof that evil only is endured.And that suchanxieties have the effect of spreading death, as it were, over thewholeextentoflife,accordingtothebeautifullanguageoftheapostle,whenhespeaks of some "who through the fear of death, are all their lifetimesubjecttobondage."

But, without dwelling on these obvious considerations, what does itmatter,afterall,where,orinwhatcircumstanceswedie?Diewherewemay—wecannotbebeyondthereachoftheRedeemer'sprotection!Nay,thefactthathehasinhisownhandthekeyofdeath,isaproofthatheispresentwithus,andthathe is thinkingofus, inwhateverplace,andatwhatever time death may overtake us; for there, where we die, hesummonsus;anditisourstobereadyandwillingtodepartathiscall.

Thisconsiderationshouldrepress,notonlytheanxietieswhichwefeelin

regardtothefuture—butalsotheregretswhichwearetooapttocherishrespectingthebereavementswithwhichwehavealreadybeenvisited.Itis not less instructive and consoling, when viewed, in reference to thedeathofrelativesandfriends,thanwhenitisconsideredinrespecttoourownprospectofdeath.Foritteachesus,thatthedurationofeachman'sexistencehereisdeterminedbytheRedeemer;thatitbelongstohimtoappointalongerorshorterperiodtoeach,ashewill;andindoingso,wehavereasontobesatisfied, thathedeterminesaccordingtothedictatesof infallible wisdom, although the reasons of his procedure mustnecessarilybetous,forthepresent,inscrutable.

Wecannottellwhyonediesininfancy,anotherinboyhood,athirdintheprimeofmanlyvigor,andafourthreservedtotheperiodofoldage;andaboveall,whythemostpromisingintalentandcharacter,andthemostusefulintheirseveralstations,aretakenaway—whileothersofinferiorworthareoftenleftbehind.Butsufficeitforus,thatthishappensnotbychance,neitherisittheresultofcapriceorcarelessness—butflowsfromthat unerring wisdom, whose counsels are formed on a view of allpossible relations and consequences, whether as to the visible orinvisible,thepresentorthefuturestatesofbeing.

ThepowerofdeathbeinginthehandsoftheRedeemer,thedurationofhumanlifeis,ineveryinstance,determinedbyhim.Andnone,therefore,ought toentertain the thought,either thatdeath is, inonecase,undulypremature—or,inanother,undulydelayed.Nonelive,eitherforalongerorforashorterperiodthaninfinitewisdomhasassignedtothem.Reasonteaches,thattohisappointmentwemustsubmit,howeverunwilling—itbeingirresistible,andfarbeyondourcontrol.So,asChristians,weshouldlearntoacquiesceinitcheerfully,astheappointmentofonewhocannoterr. That the determined hour had arrived, is a reflection that shouldservetobanisheveryuselessregret—butthatthishourwasfixedbyonein whose wisdom we confide, and of whose interest in our welfare wehavethestrongestassurance—isathoughtwhichshouldnotonlyinduceresignation—butinspirecomfortandpeace.

For,whendeathdoes seize any of our friends,whether in theordinarycourseofdiseaseanddecay,orbyviolenceoraccident—howconsolatorytothemourningrelativesisthethought,thatitcameatthebiddingofthe

Savior,andthatithasnotarrivedwithouthissanctionandappointment!Otherwise,wemightbeapttoreflect,withunavailingregret—oncertainremedieswhosevirtuesmighthavebeentried;certainphysicianshighinprofessionalreputation,whomighthavebeenconsulted;ortodwell,withpainful self-reproach, on certain accidents that might have beenprevented, and injuries which timely caremight have cured. Themindwilloftenbusyitselfwithsuchreflectionsafterthelossofanearanddearfriend; but the very intensity of feeling which is thus called forth, is asufficientproof that any carelessness ornegligence thatmayhavebeenmanifested,wasfar,veryfar,frombeingdesignedorwillful.

And although,where criminal negligence has been shown, no doctrine,however consolatory, can prevent regret, or should repress feelings ofpenitentialsorrow.Yet, inothercases,where theheartbearswitnesstoits own interest in the beloved object, the doctrine ofChrist's absolutecommandover thekeysofdeath,andtheconsideration thatour friendwassummonedawaybyadeliberateactofhissovereignwisdom—maywell assuage the grief which such reflections on the commencement,progress,andtreatmentofthedisease,areaccustomedtoawakeninthemostsensitiveandaffectionateminds.

While this sublime statement should banish, or at least mitigate, theanxietiesandregretswhichwesometimesexperience,inreferencetotheevents of the present life — inasmuch as Christ's power over deathimplies a corresponding power over life and its affairs — it is equallyfitted to fortify ourminds for the laststruggle, since it assures us thatChristwillthenbepresentwithus.Intheveryarticleofdeath,itgivesuscomfort—fortheRedeemerhasthekeysofdeath!Thenhepresidesoverthatdarkpassagewhichleadsfromthisworldtothenext;hispowerdoesnotterminatewithourpresentlife—itextendsfromtheworldwhichissmilinginthecheerfullightofday,tothatmysteriouspassagewhichliesamidstthesepulchersofthedead,andwhich,toourimperfectvision,isshrouded in impenetrable darkness. We know not the secrets of thatpassage.Wecannotknowwhatitistodie.Themindmaythenhaveviewsand feelings of which it is impossible for us at present to form anyconception—forwhoshallattempt todescribewhatmaybepassing inthesoulwhenthetiethatbindsittothebodyisbreaking,andnatureis

undergoingdeath?

Andwhat renders that scene stillmore solemn is, thatwedie alone—aloneweenteronthedarkvalley.Friendsandfamilymaystandaroundourcouch,andwatchtheprogressofdeath—buttheycannotaccompanyus,neitheraretheysensibleofwhatwefeel,norableinanywaytohelpor deliver us. The spirit departs alone; and in that solemn hour ofseparation from human fellowship — in that solitude of death, when,placedonthevergeoftheinvisibleworld,weknowthatallbehindmustbeforsaken,andareignorantofwhatmaymeetusasweadvance—Oh!howconsolatory toreflect, thatdeath itself issubject to theRedeemer'spower—thathewatchesoverthedeathofhispeople,andkeepshiseye,notonlyonthebusyscenesof life—butalsoonthesecretmysteriesofdeath.

Yes,"preciousinthesightoftheLordisthedeathofhissaints."Thereheis,wheremostweneed a friend and comforter, standing at the gate ofdeath,withabsolutepowerovereveryenemythatcanassailus,andwithunquenchable zeal for our welfare.Dark, then, as the passage is, andunknown as are its dangers and pains — surely we may venture tocommit ourselves into his hands, and to say with the Psalmist, "Yes,thoughIwalkthroughthevalleyoftheshadowofdeath,Iwillfearnoevil— for you arewithme; your rod and your staff, they comfortme!" for,says the Apostle, "all things are yours, whether Paul, or Apollos, orCephas,orlife—ordeath."

ButChristhasalsothekeysoftheinvisibleworldatlarge—all,withoutexception, are under his control. His kingdom on earth is but a smalldependency,comparedwithhisuniversaldominionintheinvisiblestate,where already are congregated, of the human race, ten thousand timestenthousandmorethanareanywheretobefoundontheearth'ssurface,besides the hosts of spiritual beings of whom we read in Scripture, asangels,elector fallen,archangels,principalities,dominionsandpowers.Not one human spirit that ever lived on the earth's surface has beenextinguished — they are all at this moment alive in one or otherdepartment of the invisible world — and, holy or unholy, happy orwretched,theyareunderthedominionofourSavior.Andunderthesamedominion are placed all higher intelligences, fallen or unfallen, of

whateverrankandinwhateverstationtheymaybe.

Couldweformanestimateofthemultitudeofhumanspiritswhichmusthavepassedintothatvastregionfromourownworldsincetheperiodofitscreation—ofthecountlessmillionswhicheveryprovinceoftheearth,and every island of the sea, have yielded to swell the host of departedspirits—andcouldwe,moreover, formany conceptionof thedifferentordersofbeings,purelyspiritual,andthemultitudesbelongingtoeveryorder, together with their respective rank, and dignity, and power —couldweconceiveoftheextentofthatworld,whichisatoncedescribedasHeaven,thethirdheavens,andyetasstretchingfaraboveallheavens— then might we have some materials for forming an estimate of thegrandeurandextentoftheRedeemer'skingdom.But,unableaswearetocomprehenda themesovast in itself,andofwhichonlya fewglimpsesare revealed in Scripture — surely it is consolatory to reflect, thatwhatever may be the extent of the invisible world — whatever thenumber, the rank, and the character of the various orders of itsinhabitants— thewhole of that vast region, and all these innumerablehosts, areunder thedominionofhimwhowas "bone of our bone, andfleshofourflesh,"andwho,asourRedeemer,hasidentifiedourinterestswith his own, by "dying for our sins, and rising again for ourjustification," and who is even now "at the right hand of God,makingintercessionforus."

Whenwecome toenteron that spiritualworldoverwhichhepresides,whatreflectioncouldsowellsupportthemindintheprospectofsuchadestination as this — that, go where we may, we are still under thewatchfuleyeofonewhohasgivenusthestrongestassurancesofhislove?And may we not well believe, that, if we have trusted in him withoutbeing disappointed, while we sojourned in this remote province of hisempire—thenmuchmoremaywetrustinhiscare,whenweenterthatinvisible world where he is, and over which he reigns in the fullmanifestationofhismediatorialpowerandglory?

AsChristhasthekeyoftheinvisibleworldatlarge,sohashethekeyofeachwardordepartment—thekeysofbothHeavenandofHell.

HashethekeyofHell?Then,knowingaswedo,thattherearerebellious

spirits of great subtlety, and power, and malice, and that they aresometimes permitted to go about as roaring lions, seeking whom theymaydevour—wemighthavemanyananxiousfear,lest,inthedarkhourofdeath,somesuchshouldbewatching forourspirit,when itventuresaloneintotheinvisibleworld.But"preciousinthesightoftheLordisthedeathofhissaints"—tothatdeath-bedthewatchfuleyeoftheSaviorisdirected; he can and will restrain the malice of our enemies; and hispromise is, that "whoever believes on him shall never come intocondemnation,"andthat"noneshallpluckthemoutofhishand!"

And has the Redeemer the keys ofHeaven — that blessed asylum ofpurityandpeace,where,inthemidstofhisredeemed,theSaviorhimselfdwells?Then,inthehandsofourbestfriend,onewhoispledgedtousbythesacrednessofhisWord,andbythesheddingofhisownblood—inhishands is thepowerofadmittingus—andwillheshut thedooragainstus?—hewho, for theopeningof thatdoor,descended fromHeaven toearth, andwhose prayerwas and is, "Father, Iwill that thosewho youhavegivenme,bewithmewhereIam,thattheymaybeholdmyglory?"No,thedoorofHeavenisthrownopenforthereceptionofhispenitentandbelievingpeople.Evennowishe"preparingaplacefortheminhisFather'shouse,wheretherearemanymansions."Andthuswillhereceiveand welcome them, on their departure hence, "Come, you who areblessed bymy Father, inherit the Kingdom prepared for you from thecreationoftheworld!""Welldone,goodandfaithfulservants,enterintothejoyofyourLord!"

　

MEDITATION9.

"Thisismycomfortinmyaffliction"Psalm119:50

"Thenoneoftheeldersaskedme,'Theseinwhiterobes—whoarethey,andwheredidtheycomefrom?'Ianswered,'Sir,youknow.'Andhesaid,'Thesearethosewhohavecomeoutof thegreattribulation; theyhavewashed their robes and made them white in the blood of the Lamb.'Therefore,theyarebeforethethroneofGodandservehimdayandnightin his temple; and he who sits on the throne will spread his tent over

them.Neveragainwilltheyhunger;neveragainwilltheythirst.Thesunwill not beat upon them, nor any scorching heat. For the Lamb at thecenterofthethronewillbetheirshepherd;hewillleadthemtospringsofliving water. And God will wipe away every tear from their eyes."Revelation7:13-17

When a thoughtful man considers the history of this world, from thecreation downward to the present time, and reflects on the numeroussuccessivegenerationsofourracewhichhavebeenborn,andwhichhavelived, and passed away — when he traces in the page of history therevolutionsandwars,theschemesandenterprises,thediscoveriesinartand science, which mark its epochs — and considers that all the busypeoplewhich then thought, and felt, and acted,with somuch intensityand interest, have long since been laid to rest—when he looks to thesepulchersineveryland,whereallnationsandtribesareentombed;and,above all,when he thinks of themultitude that have been carried, oneafteranother, fromhisownneighborhoodto thegrave,and that itnowcontainsmany of themembers of his own family— allwhom, in theirage,hewasaccustomedinhisyouthtorevere,andmanywhom,intheirchildhood, he knew and loved—he can hardly fail to be struck by thethought,thatheismorenearlyrelatedtothedepartedthantotheliving;that the earth contains, within its bars, amuch larger number ofmenthanitbearsonitssurface;andthat,whileitistheabodeoftheliving—itis,inalargersense,thedepositoryofthedead.

Canamindofanyreflectivepowerstopshortatthismelancholypoint;orwillitnotentertainthequestion—Whatistheeternalstateofthemightycongregation which lies below? What has become of those living andactivespiritswhichonceappearedonthearenaofpublicaffairs,andsettheworld inmotion;orwhich, in themorequietandsecludedwalksofhumble life, awakened the interest of the domestic circle, and a smallneighborhoodoffriends?Arethesespiritsstillalive?Aretheyinastateofconsciousexistence?And,iftheyare,inwhatpartofGod'suniverse,andinwhatcircumstances,aretheynowplaced?

TheBibleanswersthesesolemnquestions.Itdeclares,thatnotonespiritwhichhaseverlivedandactedontheearthhasbeenextinguished—thateveryoneisstillsomewhere,consciousofitsexistence,andsensibleofits

state. From the death of Abel, when the first human spirit passed intoeternity, down to the present moment, when others are disappearingfromthemidstofus—hasthateternalstatebeenfastpeoplingfromthisearth.Andwhatamultitude,then,ofhumanbeingsmustbethere—thecollectivecontributionsofallages,andofall lands—toeternalHeavenorHell!

For wise reasons, that thickly peopled scene is to us invisible.Were itdisclosed to our sight, instead of being revealed to our faith, it mightderange the whole economy of our present state of probation, andinterferewiththeoperationofthoseprinciplesbywhichthecharactersofmenarenowtried,andaccordingtowhichtheywillhereafterbejudged.But God has made known to us, by evidence sufficient to commandrational assent, the fact that such a state of being exists, and is to beexpectedhereafter.Hehasfartherinformedus,thatitisdividedintoonlytwogreatdepartments,whichare separated fromeachotherby a greatgulf,and that intooneorotherof thesedepartments— intoHeavenorHell, every human spirit is admitted, according to its improvement orneglectofprivilegesonearth—accordingtothestateofitscharacteratthehourofdeath.

Atpresent,wearecalledtocontemplatetheinhabitantsofHeaven—thefewthathavebeensaved ineveryage,alreadyswelled intoamultitudewhichnomancannumber,andyettoreceive,fromamongourselvesandour saved children, an accession to their blessed society. The curtainwhichveilstheinvisibleworldfromoursightisheredrawnaside,andaninnumerablemultitude of holy and happy spirits, once tried like aswenoware,areseenclothedinwhiterobes,and,withpalmsintheirhands,"singingthesongofGodandoftheLamb."

Thewordsoftheelder,indescribingtheseblessedinhabitantsofHeaven,refer, first of all, to their past history; and this affords matter ofcomfortableandinstructivemeditation.Theirpasthistoryconnectsthemintimatelywith ourselves, for theywere all sufferers: "These are thosewhocameoutofgreattribulation."Theyconstitute,therefore,apeculiarclass in Heaven. The angels and seraphim have had no personalexperienceofsorrow—butthesehumanspiritshavetasteditsbitterness.Thismust needs give a distinctive aspect to their class, and a peculiar

tonetotheirfeelingsforever;forhereintheystanddistinguishedfromallother orders of being in the upper sanctuary — that they were once asufferingpeople. Inthisrespect, too,whiletheyaredissimilartoangels—all the redeemedare likeoneanother!Kingsare there, andpeasantsare there also; but each has enteredHeaven throughmuch tribulation,andthereisnotoneofthemthatmaynotsympathizewitheveryother,inreflectingonthepast,asinenjoyingthepresent.

Someoftheseblessedspiritswereonceinabjectpoverty,andtheirwholelifewas one continual struggle against poverty. Somewere lodged in aweakandsicklyframe,orsubjecttopainfulparoxysmsofdisease,whichrendered life a burden. Others were the objects of cruel mockery andpersecution, and had trial of bonds and imprisonments." Others being"destitute,afflicted,tormented—wanderedindesertsandonmountains,in dens and caves of the earth." And all shared in the more commonsorrowsof life— strong temptation, frequent disappointments, painfulbereavements,andfinally,theagoniesofdeath.

YettheretheyareinHeaven.Triedlikeourselves—likeusoftenweary,besetbyevil,byfeardistracted,andreadyattimestogiveupthestruggleindespair,theywereenabledtopersevere;and"beingfoundfaithfuluntodeath,theyhavereceivedthecrownoflife."

To the tribulations of the redeemed, the elder refers as an importantfeature in theirpasthistory—a factso important that itwasworthyofbeing noticed in connection with the weight of glory which they nowenjoy.Andthatitissowillappearfromthefollowingreasons:

TheirtribulationsonearthmustsweetentothemtherestandpeaceofHeaven. The happiness of that state is frequently denoted by relativeterms, such as rest, which implies previous labor; and victory, whichimplies conflict. And such terms suggest the contrast between theirpreviousandtheirpresentstate,bywhichtheblessednessofthelatterisenhanced.Neverisrestmoresweet,thanwhenitcomesafterfatigue;norpeace than after the toils of battle; nor safety than after the hour ofapprehendeddanger.

Now,herethewearytravelerhasreachedhisdestination;thetempest-

tossed mariner has entered his quiet haven; the danger is past, thewarfareisended,andtheirlonglookedforhomeisonlythemoresweet,byreasonofthenumerouspains,andperils,andprivations,whichtheyenduredbytheway.Inanycase,thecontrastbetweenearthandHeavenmustbegreat;eveninthecaseofaking,thetransitionisagloriousone.Butinsomecasesofsevereafflictionandprotractedsuffering,thechangeis,toourimperfectvision,moreapparentlygreat.Lazarus,old,diseased,andabeggar,wascarriedbyangelsintoAbraham'sbosom;andmustnothispovertyandprivationsonearthhaveaided,bytheforceofcontrast,thehappinessofHeaven?

These tribulations are an important feature in the history of theredeemed;because,whiletheynowservetosweetentherestandpeaceofHeaven, they were also a principal means, in the hand of God, ofpreparingthem,inpointofcharacter,foritsenjoyment.Notonlybythenaturaleffectofcontrastdoessorrowenlivensucceedinghappiness—butby sorrowasameansofmoraldiscipline, concurringwithothermeansgraciouslygiven—didGodfirstleadthemtoturntohimself,andbreakup their fond attachment to earthly things, and woo their desires andaffections towards Heaven. And by the same discipline of sorrow,continued as need required after their conversion, did he from time totime revive their heavenly hopes, and check their backslidings, andstimulate them onwards in the path of preparation— until they, weremade"fitfortheinheritanceofthesaintsinlight."

The beneficial effect of affliction in preparing them for glory, is oftenreferredtointheSacredWritings;itisexpresslydeclaredthat,"thoughatpresentnotjoyous—butgrievous,theirtribulationsworkoutforthemafarmoreexceeding,evenaneternalweightofglory"—andthistheydo,by"makingthempartakersofGod'sholiness."Insofarastheyconducedto thisblessedconsummation, theywereworthyofbeingmentionedasan important as well as interesting feature in their past history, inconnection with the blessedness of their present state; and doubtless,were the company of the redeemed to give utterance to their feelings,they still might, even amidst the glories of Heaven, exclaim like thebelieveronearth,"Itwasgoodforusthatwewereafflicted;forbeforewewereafflictedwewentastray—butnowwekeepyourlaw."

Andas, intheexperienceofthosewhoarealreadybeforethethroneonhigh, tribulation has sweetened the blessedness of Heaven, even as itbroughtthemtoseek,andpreparedthemtoenjoy it—so,surely, touswho are still in the valley of tears, no scene could well be moreappropriately presented for our encouragement in every difficulty, andour comfort under every sorrow— than that, in which they who oncesuffered as we now suffer, and labored as we are called to labor, arebeheldvictoriousover everyenemy,delivered fromeveryevil, andonlythemore blessed and themore happy, in proportion as their trials onearthwereprotractedandsevere.

Were it a companyof angels,whonever suffered, thatappeared in thissublimevision, theencouragement touswere less, inproportiontothecontrast between their history and our own; but when the spirits ofdepartedmen—theinhabitantsofthesameworld,thepartakersof thesame nature, the sharers of the same trials with ourselves — arepresentedbeforeus,arrayedinwhiterobes,andwithpalmsofvictoryintheirhands—wellmaywethankGodandtakecourage,assured,throughtheirexample,that"ourlaborshallnotbeinvainintheLord."

From their sufferings it necessarily follows, and it is obviouslypresupposedinthesucceedingclause,thattheyweresinners.This,also,isanimportantandadistinctivefeatureintheirpasthistory.UnliketheangelsofGod, theywerenaturallydepraved.TheiraffectionswereonceentirelyestrangedfromGodandhisservice.Thegospelwasoncetothemasrevoltingastoothers;and,perhaps,manyofthemlapsed,foratime,into infidelopinions,andquestionedtheexistenceofGod,anddoubtedoftheirownimmortality,anddiscardedalikethehopeofHeavenandthefearofHell!Nordidtheirdepravityappearonlyinthedisorderedstateoftheirmoralfeelings,orintheirtendencytounbelief;itwasmanifestedinpractical disobedience to God, whenever his will was contrary to theirowninactsofintemperance,ordishonesty,orimpurity;intheneglectofimportantduty,orinthecommissionofknownandpositivesin.

Yes, all these glorious and happy spirits were once in this guilty anddepraved condition; and whatever of purity they now possess, wasacquired by a painful struggle against the tendencies of their fallennature. Every one of them, in looking back on their history while they

livedinthisworld,mayrecollectatimewhentheywereestrangedfromGod, careless of his favor, and disobedient to his will. And theserecollections, while they must fill them with profound humility — willalso enhance, in their esteem, the magnitude and blessedness of thatsalvation which they now enjoy, and deepen the gratitude with whichtheycelebrateitstriumphantconsummation.

Andwerethesegloriousspiritsonce, likeus,depravedandguilty, liabletothesametemptations,agitatedbythesamepassions,andopposedbythe samedifficultieswith ourselves? Let us thank God, and from theirexampletakecourage;for,asguiltyasweare,manyasguiltyarenowinHeaven.Ifwearedepraved—theyweredepravedalso. Ifwe feeleverymotion towards holiness to be a painful struggle against our nature—theyfeltthesame.Ifwehavereasontocomplainofthehardnessofourhearts, and the instability of our purposes, and the frequency of ourbackslidings— theyhad the sameoccasion tomournover theirs.Theirsins, their backslidings, their penitential acknowledgments, their bittercomplaints,theirpainfulstruggles,togetherwiththeirfinaltriumphoverall—arerecorded,andmaywellserveforthepurpose,ofencouragingusto persevere in the same path, which, however arduous, and howeverpainful itmaybe—willconductus,as itconductedthem,toasceneofperfectpurityandeverlastingbliss.

Theyweresinful,but,"theywashedtheirrobesandmadethemwhiteinthebloodoftheLamb."Beingguiltyanddepraved,theyhadneithertheinclinationtoforsakesin,northemeansofexpiatingit.Andasbythelawof their moral nature, and the external arrangements of God'sgovernment,sinwasinseparablyconnectedwithsuffering—theyhadnopresentenjoymentwhichcoulddeserve thenameofhappiness,and thefutureofferednothingbutafearfullookingforofjudgment.

Norwasitconsistentwiththeprinciplesofthedivinegovernment,or,atall events,with the purposes of the divinemind— to forgive sin, or toexemptsinnersfromsufferinginanywaywhichshouldhavetheeffectofannullingthesanctionsofthelaw,orwhichmightevenseemtodispensewithitsauthority.But,whiletheywerethusdegradedandhelpless,byagloriousdeviceofdivinewisdomandlove—theirsinswereimputedtoasubstitute, by whom the penalty of the law was endured, and its

requirements fulfilled, in theirplace,andontheiraccount.Andthe lawbeing honored and magnified by his obedience unto death — hissufferingswereacceptedasaatoningsacrificefortheirsins.AndthroughfaithinChrist'satoningwork,theguiltywereinvitedtodrawneartoGodasamercifuland forgiving father, andassured that they should receivemercytopardon,andgracetohelp in the timeofneed. Itwasdeclaredthat "the blood of Jesus Christ cleanses from all sin;" and all, withoutexception, were invited to wash and be clean. A "fountain having thusbeenopenedinthehouseofJudahforsinandforimpurity,"thosewho,convincedoftheirguiltandmisery,repairedtoitintheexerciseoffaithin the divine promise, are said to "have washed their robes andmadethemwhiteinthebloodoftheLamb!"

The effect of that blood, when savingly applied to the conscience, wastwofold: it expiated and took away the guilt of past sins, whereby theywere obnoxious to divine wrath; and it had also a moral effect inweakening their corruption, and renewing and sanctifying theircharacters.Its legalefficacyinthewayofprocuringthepardonofsin isdeclared,whentheapostleasserts,that"withoutthesheddingofbloodisno remission," and at another, "that we are redeemed by the preciousbloodofChrist,asofaLambwithoutblemishandwithoutspot"—"bloodshed for the remission of sins."And itsmoral efficacy, in renewing thecharacterandpromotingthesanctificationofbelieversisasserted,whenthe apostle asks, how "muchmore shall thebloodofChrist purge yourconsciencefromdeadworkstoservethelivingGod?"

WelearnfromScripture,thatwhereverthatbloodhasbeeneffectualfortheseends,itwassavinglyappliedtotheconsciencebytheHolySpirit—andthishedidbyworkingfaithintheirhearts.AsthebloodofChristwastheobjectivegroundoftheirsalvation,sofaithwasthesubjectivemeansoftheirsalvation.TheHolySpiritacted,asineverycasehedoesact,inaway suited to their rational nature. By convincing them, in the firstinstance,of their sin and danger—he impressed themwith a sense oftheirneedofsalvation.Byenlighteningtheirminds—heenabledthemtoperceive the excellency and suitableness of that salvation which wasrevealedandoffered to them in theGospel.By renewing theirwills, hepersuadedthemtoembraceit,andtoappropriateittothemselvesinthe

exercise of a simple faith. That faith, as it is the fruit of a divine andsaving change, so is it the spring both of peace and of purity; andwherever it exists, it is ever found both to procure pardon, and topromotesanctification.

No sooner, therefore, were they led by the Spirit to apprehend thenecessity,andtoaimattheattainmentofsalvation,inthewayofGod'sappointment— than theywere totally changed, both in their state andcharacter, and they found that the blood of Christ servedboth towashawaytheguiltoftheirlives,andthepollutionoftheirnature.Theirguiltwas taken away, and their characters were renewed, at the same time,and by the same means. And hence, when it is intimated that "theywashedtheirrobesandmadethemwhiteinthebloodoftheLamb,"wearetounderstandthattheyhadundergonethatradicalchangewhichisdenotedbythetermconversion,andhad,inconsequence,beennotonly"justified,"butalso"sanctifiedinthenameoftheLordJesus,andbytheSpiritofourGod."

ThebloodofChrist,shedfortheremissionofsins,wasthesolegroundoftheir acceptance with God. That blood, sprinkled on their consciences,wasthemeansofpurgingthemfromdeadworkstoservethelivingGod.Andtotheefficacyofthatbloodaretobeascribed,notonlyallthepeaceandholinesswhichtheyacquiredonearth—butalsotheirexaltationtogloryandtheirblessedness inHeaven.This is strongly intimated in thewordtherefore."ThereforearetheynowbeforethethroneofGod."Theydidnotrisetogloryonthegroundoftheirownmerit,orbythestrengthoftheirownvirtue.Onthecontrary,theywere,likeourselves,"guilty,andmiserable, andpoor, andblind, andnaked."But feeling their ownguiltand danger, they repaired to the cross of Christ, and in his blood, anatoningsacrifice forsin,andagroundofhopewaspresented,onwhichtheyreposedinthehumbleconfidenceoffaith."Thereforearetheynowbeforethethrone!"

And, with mingled emotions of humility and gratitude, they cast theircrownsathisfeet,andascribe"salvationtotheirGod,andtotheLamb,foreverandever."

Theworkofredeemingmercy,whichwastheirsonginthehouseoftheir

pilgrimage,isstillthethemeoftheirsonginHeaven.Nottothemselves,buttotheLamb,dotheyascribethegloriesoftheirpresentstate."Untohimthatlovedus,andwashedusfromoursinsinhisownblood,andhasmadeuskingsandpriestsuntoGodandhisFather—tohimbegloryanddominionforeverandever.Amen.""WorthyistheLambwhowasslain,to receivepraise, andhonor, andglory!" "Foryouhave redeemedus toGod by your blood, out of every kindred, and tongue, and people, andnation."

ThusdidthesegloriousandblessedspiritsenterintoHeaven,bythatnewand livingwaywhich Christ has opened up, andwhich he consecratedwith his own blood. And why should we despair? Is not that blood asmeritorious and as effectual as before? Is it less freely offered? Are wedebarred from repairing to it? Is the Spirit less able or less willing toapplyit?HasthefountainwhichwasonceopenedinthehouseofJudahforsinandforimpurity,beendrieduporclosedagainstus?Oh,no!Ifweperish,itisnotbecausewehavenoaccesstothatfountain—butbecauseweareunwilling torepair to it! Ifweperish, itwillnotbebecause thatbloodhas lost itsefficacy—butbecausewewillnot try itsvirtue!Ifweperish, itwillnotbecauseChrist isunable to saveus—butbecauseweareunwillingtobesaved.

At this moment there is not one bar between any of us and Heaven,except our own unwillingness. Christ has opened a wide door and aneffectual,intotheholiestofall;heinvitesustoenterin.And,guiltyandpollutedasweare,heassuresus that "hisbloodcleanses fromall sin,"and that, believing and trusting in that blood, though "our sins be asscarlet,theyshallbewhiteassnow,thoughtheyberedlikecrimson—yetshalltheybeaswool."

　

MEDITATION10.

"Thisismycomfortinmyaffliction"Psalm119:50

"Youhavemadeknowntomethepathoflife;youwillfillmewithjoyinyourpresence,witheternalpleasuresatyourrighthand!"Psalm16:11

Whenviewedinreferencetooureverlastingprospects,thesewordsmayberegardedasdescriptiveoftheperfectionofthathappinesswhichisinreserve for us in Heaven. To perfect happiness, two conditions areessential:

First,thatinpointofamount,itbeadequatetosatisfyourcapacitiesanddesires.

Secondly,thatinpointofduration,itbesopermanentthatatnofuturetime itshall forsakeus,andthatourcomfort,while it lasts,maynotbediminishedordisturbedbythefearoflosingit.

Inthefuturehappinessofbelievers,bothoftheseconditionsaresecured;in itsamount, itwillbeadequate to fill allourcapacitiesof enjoyment,"Youwillfillmewithjoyinyourpresence."Andinitsduration,itwillbepermanent,"witheternalpleasuresatyourrighthand!"

Thefullnessofthishappinesswillconsistinitssatisfyingthedesires,andperfectingthecapacitiesofourimmortalnature.Andifwewouldformaright estimate, either of its quality or its amount, we must take acomprehensive view of all the capacities with which that nature isendowed.

Manmaybeconsideredinseveraldistinctaspects—asaSENTIENT,oranINTELLECTUAL,oraMORAL,oraSOCIAL,oranACTIVEbeing.Ineachoftheseaspects,certaincapacitiesbelongtohim—anditisonthefilling and perfecting of all these capacities, that his highest happinessdepends. It is not enough that one class or order of his capacities aresatisfied,iftherestbeneglected,ordeniedtheirpropergratification.For,althoughtheymaybeconsidereddistinctly, theydonotexistseparately—butinastateofcombination,andfromtheircombinedperfectionandsatisfactionalone,canmanenjoyallthatsuchacreatureiscapableof.

It isnotenough,whateverthesensualistmaysay, thatourcapacitiesofsensual pleasure be gratified, to the exclusion of the higher and noblerenjoyments that are peculiar to our rational and moral nature. Everyobjectaroundusmaybesuchastoministerdelighttotheeyeandtheear—yet,inthereignofintellectualignorance,orintheplayofunhallowed

passions—theremaybeaHellwithin.

Norisitenough,whateverthestoicmaysay,thatthemindshouldbewellordered,andthepassionstamed—for,bytheconstitutionofournature,wearebothsentientandsocialbeings,and,assuch,wedependfor theperfection of our inner happiness on the circumstances of our externalcondition.

Norisitenough,whateverthephilosophermaysay,thattheintellectbehighly cultivated, and themind storedwith knowledge. This is good—but insufficient forourperfecthappiness,unless,alongwith it,wehaveheartsfilledwitheverymoralfeeling,societyinharmonywithourtaste,andsuchexternalaccommodationsasmayconducetoourcomfort.

It isnot inoneofour capacitiesbeing filled, then—but inallof thembeingfull,thatourhappinessconsists.AndwhattheBibleaffirms,isthatourconditioninHeavenwillbesuchastosecuretheperfectionofeveryfaculty,andthesatisfactionofeverydesire.

TheSENTIENTnatureofmanwill thenbeperfected, and surroundedwith circumstances fitted to minister to its enjoyment. Much of ourhappinessdependsonthestateofoursentientnature,andstillmore isderivedthroughmeansofit,fromtheimpressionsmadeuponusbythesceneinwhichwelive.

Initspresentstate,ourbodilyframeis,initself,imperfect.Itisvitiatedby disease, liable to frequent derangement, and easily overcome byfatigue.Andhewhosumsuptheemotionswhichmaybetraced,directlyor indirectly, to thestateofhismaterial frame,willeasilydiscoverhowverylargeasharebothofhishappinessandmiseryflowsfromthissourcealone. The difference between the enjoyment arising from a state ofvigorous health, to which every, even the most ordinary element ofnature,ministers gratification, and themisery arising from sicknessordisease,which interrupts everymental exercise, and tingeseveryobjectwithgloom— is sogreat, that forhealth,menwouldesteem it a cheappurchase to exchange all the business, and wealth, and honor of theworld.

Butasgreatasisthedifferencebetweenthesetwostatesofoursentientnatureonearth,thedifferencewillbestillgreaterbetweeneventhemostvigorous andhealthy bodyhere, and the state of our frame inHeaven.There, our sentient nature will be made perfect; freed from everytendencytodiseaseordecay,andfromeveryaccidentalevil."It issownincorruption—itisraisedinincorruption;itissownindishonor—itisraisedinglory;itissowninweakness—itisraisedinpower;itissownanaturalbody—itisraisedaspiritualbody.""Theyshallhungernomore,neitherthirstanymore!""Thereshallbenomorepain,neithercryingnortears;butGodshallwipeawayalltearsfromtheireyes!"

In whatever scene a body so constituted might be placed, it would beincomparablymoreconducive tohappiness, than the finest scene couldbe to a diseased or disordered frame. But, while happiness will springfromthehealthyandperfectstateofoursentientnatureitself—wearetaught inScripture that theexternalscene, fromwhich itwillderive itsimpressions, will be adapted to its state, so as to minister to itsenjoyment.Weread,notonlyofanewbody,"butofanewHeavenandanewearth,""wherethereshallbenomorecurse."

The presentworld, as beautiful and varied as it is, is but an imperfectspecimenofcreation;forGodcursedthegroundforman'ssake,andthewholecreationgroansandtravailsunderit.Butifthisworld,socursed,isyetsobeautiful—thenwhatmustHeavenbe,theimmediateresidenceofGod!Nohumaneyehas restedonsuchascene; ithasnotentered intotheheartofmantoconceivewhatGodhaspreparedforthosewholovehim.

In speakingofHeaven, the sacredwriters seem,as itwere, to labor forexpressions, andbyheaping together every figuredescriptiveof earthlygrandeurorbeauty,toconveytoourmindssomesenseof itsglory.Thenew Jerusalem is described as a city, "its foundation laid in preciousstones,itswallsofjasper,itsgatesofpearls,itsstreetsofpuregold,liketransparent glass." At another time it is spoken of as "a pricelessinheritance— an inheritance that is kept inHeaven for you, pure andundefiled, beyond the reach of change and decay!" The scenery, themusic, the living fountains of Heaven, are rather mentioned thandescribed.Butwemayrestassuredthatitwillfurnishamplegratification

toeverycapacityofoursentientnature,insofarasthecapacitiesofthatnatureshallsurvivethedeathofourmaterialframe.

As an INTELLECTUAL being, man is capable of a still higherhappiness.Knowledge,inallitsvariousforms,istheobjectofhismind.AndTruth, immortal, imperishableTruth, is thepropersustenanceandsolaceofhismind.Bythiscapacity,heisraisedimmeasurablyabovetherankofmeresentientbeings,andtakeshisplaceamongtheintelligencesofHeaven.

Buthereonearth, thissourceofpureandloftyenjoyment is imperfect,partly by reason of the defectiveness of vision and the blindness ofunderstandingwhichhavefollowedasaconsequenceofsin.Partly,also,by reason of the prejudices preventing the full view and the freeadmission of truth, which spring from the disordered state of hispassions, and the defective nature of his educational discipline. Partly,also,byreasonofthenecessaryconditionsofhispresentstate,inwhichhemustwalkbyfaithandnotbysight,andispreventedbythenecessityof daily toil, and by the numerous calls of appetite or business, fromimproving to the uttermost even those means of knowledge which arewithinhisreach.

ButinHeaven,allthesedefectsandobstacleswillberemoved.Hismindbeingthendisengagedfromthecontactofagrossearthlybody,andfittedwith a new and spiritual one, will be aided by it, rather than, as now,hinderedinthesearchoftruth.Hismoralnaturebeingrestoredtoorderbytheeradicationofeveryunholypassion,willleavehisintellecttoactinfreedomandunfettered,whilethesubjectsofthoughtwillbepresentedinall their reality and vastness before him, and those things will then bedisclosedwhicharenowconcealed.

God and his works, both in the wide domain of creation, and in theboundless course of providence, will furnish ample scope for hisinquiries. New associates, with knowledge acquired in other ages, andperhaps in other worlds — will be found at once to stimulate hisdiligence,andtoenrichhimwithinformation.Andthehumanmind,thussituated,seemstohaveno limit to itsadvancement—butaprospectofendlessprogressionintheacquirementofTruth.

As aMORAL being, man is capable of intense misery, or of refinedenjoyment—accordingtothenatureofthosefeelingsorpassionswhichprevailinhisbosom.Anger,wrath,malice,lust,envy,jealousy,revenge—theseelementsofunholypassionmakethehumanheartaninwardHell,anddeprivehimof thepowerof enjoying either sensibleor intellectualgratification,blastingprosperity,andmakinglifeitselfaburden.

But,ontheotherhand,whenthemindisfilledwith love—with lovetoGod,withlovetoothers—whentheheartispure,thewillresigned,thetempermeek— these are the elements of a happiness,which, as beinginteriortotheminditself,nooutwardhappenstancecandestroy—theyarethespringsofperennialpeace.

Thismoralhappinessmay, like theenjoyments formerlymentioned,betasted on earth; but here, like them also, it is imperfect, even in thematurestbelievers.Theremainsofindwellingsin,therootsofbitterness,arestillintheheart—andthegracesoftheChristiancharacter,althoughimplantedandwateredby theSpirit, areweak and sickly.But inGod'spresence, this joywill be full.No evil passion shall enterHeaven alongwith us. Into that high sanctuary, nothing shall enter that defiles, orworksabomination.Itisanasylumforpureandholyspirits—thespiritsofjustmenmadeperfect.Nottheprevailingpoweronly—buttheverypresenceofsinshallbeabolishedforever.

That is a great change which takes place on earth when a sinner isconverted unto God; when his eyes are first opened, and he is turnedfromdarknessuntolight,deliveredfromthebondageofcorruption,andbrought into themoral libertywithwhichChristmakeshispeople free.Thatisagreatchange—forthedominionofsinisthen,forthefirsttime,broken, and, frombeing the servant of Satan, the convert becomes theservantofGod.Bythatchangeheistranslatedfromastateofguiltandcondemnation—intoastateofgrace.

Butanothertransitionisnecessarytoperfecthisblessedness—hemustbetranslatedfromastateofgraceintoastateofglory.Intheformer,hissanctification is imperfect, his moral affections are as yet but feeble,frequently interrupted in their exercise, and their happy influenceimpairedbytheremainsofindwellingsin.Thebelieverisengaged,while

he liveshereonearth, ina continual conflictwithhisowncorruptions,andwiththepowerofmoraleviloneverysideofhim.

Butthatconflictendswithdeath—thentheverybeingofsininhissoulwillbedestroyed, and, released fromall the fettersbywhichhe is nowbound,andfromalltheobstaclesbywhichhisprogressisnowretarded—heentersonacareerofuninterruptedandperfectholiness."HeshallbepresentedfaultlessandblamelessbeforethepresenceofhisGod,withexceedingjoy!""ChristlovedtheChurch,andgavehimselfforit,thathemightsanctifyandcleanseit,andpresentittohimselfagloriousChurch,without spot or wrinkle, or any such thing!" The completion of oursanctification, theabsoluteperfectionofourmoralnature inHeaven—will be, in itself, one of the chief sources of our happiness as well as ameans of qualifying us for the enjoyment of all the other springs ofcomfortwithwhichHeavenisfilled.

There isavastdifferencebetweenthestateofbelieversonearth—andtheirstateinHeaven;betweensanctificationbegunthroughgrace—andsanctificationperfectedinglory.

Here on earth, holiness appears as in its first dawn, like the morningtwilightgraduallyprogressive,indeed,andtheharbingerof"perfectday"—yetstilldimandobscure,andfrequentlyoverspreadwithclouds.ButinHeaven,itshallshineinmeridiansplendor—asunwithoutdecline.

Here on earth, the power of indwelling sin, although broken, is notdestroyed; the growth is checked — but the roots remain deep in theheart.ButinHeaven,notonlythereignofsin—butthepresenceofsinshall be abolished, and every lust shall not only be repressed — buteradicatedforever!

Here on earth, from the constitution of human society, and thecircumstances of human life — the believer is surrounded withtemptation, and apt to be either terrified, or ridiculed, or seduced intosin. But in Heaven, no temptation shall be presented, but, on thecontrary,everyinfluencefromwithoutshallbefavorabletothestabilityandprogressofholiness.

Aboveall,hereonearth,thebeliever,whileheisinparttransformedintotheimageofChrist,bythepartialandobscureviewswhichheisenabledtoobtainofhisgloriouscharacter—yetashe"seesonlythroughaglassdarkly," Christ's image on his soul is imperfect, in proportion as hisknowledge isdefective.But inHeaven, "Weshall seeHimface to face,"and"whenChristshallappear,weshallhelikehim,forweshallseehimasheis."

It is oneof the sublimestdoctrinesof Scripture, thatmenmaybecomelike toGodhimself, inpointofcharacter.Andcanweanticipatesucharesult,withoutseeingthatitisthehighestperfectionofourmoralnature,andasourceof themostexaltedsatisfactionandhappiness?"Ishallbesatisfied,whenIawakeinyourlikeness,"saysthePsalmist.Satisfiednotuntilthen,forournatureisnotperfected,noritshighcapacitiesfilled,ifwe rest short of this. But then, satisfied to the full; for what higherattainment,orwhatnoblerhappiness,cananycreatedbeingdesire,thanacharacterconformedtothecharacterofGod!

Whiletheseviewsofthecharacteroftheredeemedaddressaverysolemnwarning to thosewhoare stilldisposed to cherish theirevilpassions—they are fitted to encourage and comfort theminds ofbelievers,whosechiefburden,whiletheyremainonearth,isthepowerofindwellingsin.Foritassuresthem,thateachofthemwillthenbeperfect—perfectuptothefullcapacityoftheirmoralnature.Andhowcheeringisittothemanwhoisdailystrugglingagainsthiscorruptions—toknowthathisstrugglewillendinvictory!Howanimatingtohimwhoisdailymourningoverhisbackslidings — to know that he will soon be confirmed in a state ofunchangeable integrity! And how consoling when he looks on his bestrighteousnesshereas"filthyrags"—toanticipatethetimewhenheshallbearrayed"inwhiterobes!"

Anditaddstohisconsolation,thatallaroundhimwillbeequallyholy—that, amidst that innumerable multitude, not one envious, noruncharitable,nor sensual,nor rebellious spirit, shallbe found!Not onewhowill ridiculehisprinciples,or seek to seducehim fromhispiety—butallshallbeofoneheart,andofonemind,andmutualhelpersofeachother'sholinessandjoy.

And how consoling, even now, to those who have lost near and dearfriends,isthereflection,thatiftheywerepreparedfortheirdeparture—theyarealreadyplacedbeyondthereachofmanyevilinfluencestowhichtheywerehereexposed,andadmittedintoacompanyoftheholiest,andbest, and happiest spirits in the universe!Hadwe been called to leavethembehindusinthisworld,ouranxietymusthavebeengreatastotheinfluence of thatmixed society, and those evil examples to which theywouldbeexposedafterourdeparture.Butthere,theyshallmeetwithnounkindness; no harsh word shall disturb their serenity; no deceitfulfriendshipwoundtheirfeelings;noseductionssaptheirprinciples—but,beingreceivedandwelcomedby"thejustmadeperfect,"theyaresafeupinHeaven.

And, finally, if we can discern in our own spirits any evidence ofsanctification,letuscherishitas...thefirstdawnofthatholylightwhichshallissueineverlastingday;thespringingbladewhichshallblossominHeaven;thepledgeoftheperfectionofournature;the first faint beginning of that character which shall be perfected onhigh.

Oh!withwhatreverenceshouldaChristianregardhisownsoul, if itbenowputtingontherobe inwhichitshallappearbefore the throne,andhowcarefultoguardthatprincipleofgracewithinhim,whichisthegermoffutureglory!

As a SOCIAL being, man is dependent on the society with which heminglesforaverylargeshareofhispersonalhappiness.Bysympathy,heissoconnectedwithothers,thathemustoftenweepwhentheyweep,andrejoice when they rejoice. By this natural instinct, he shrinks from thecontemplationofextremesuffering,andfeelshishappinessincreasedbythehappinessofthosearoundhim.And,byhismoralnature,thebelieverisdisqualifiedfromenjoyingthecompanyofthewicked,andyearnsafterthefellowshipofthosewhohavekindredprinciplesandfeelingswithhisown.Thisisthegroundofthatstronglovewhich,notwithstandingtheirpetty differences, exists between all the sincere disciples of Christ onearth.

But here on earth, the enjoyment of Christian fellowship is marred byvarious causes, arising from the imperfection both of our presentcondition,andofourChristiangraces.Partlybythediversitiesofopinionwhich flow from the limited range of our present vision, or the undueinfluence of prejudice. Partly by the difficulty of discovering the truefollowersofChrist in themidstof somanynominalor falseprofessors,andthesuspicion,oratleastthecaution,whichfrequentdisappointment,inthisrespect,isfittedtoinspire.Partly,also,bytheobstacleswhichthenecessary business of life, or the established distinctions betweendifferent classes ofmen, interpose to that free fellowship onwhich theenjoymentofsocietydepends.And,mostofall,bytheweaknessoflove,bothonourpart,andonthepartofothers.

But all these impediments to social happiness shall be removed inHeaven. There, our little prejudices, whether against people or parties,shall disappear. There, we shall be in no danger of misplacing ourconfidence, or of being deceived by hollow professors — but "we shallknow,evenasalsoweareknown."There,ifthereisnotaperfectequalityinpointofcapacityordignity,therewillatleastbenoprideontheonehand, and no envy on the other. And there, above all, love — pure,generous,unselfishlove—whichisthecementofallhappysociety,shallburnineverybosom,andprompteverywordandaction.

Oh!blessedseason,whenthestrifesofthislowerworldshallcease,andbe forgotten— and when, superior to every prejudice and passion, weshalldwellasbrethrentogetherinperfectloveandunity!

And, considerhowperfect that societywill be, inwhichnoungodly, orungrateful,ortreacherouspersonshallbefound—butinwhichweshallholdconversewithallthewisestandholiestmenwhoeverexistedontheearth—with thepatriarchs,andprophets,andsaintsofold—with theapostles,andconfessors,andmartyrsofourfaith—withthereformers,andwitnessesforGod'struth,inallnationsandages—witheverymanthateverlovedChrist,throughoutthewholeworld.

Otherordersofintelligentbeingswillalsobethere—angels,archangels,seraphimandcherubim—ministering spirits,who,whilewesojournedonearth,watchedoverusastheheirsofsalvation,rejoicingwith joy in

thepresenceofGodatourconversion.Howshalltheyrejoicewithus,onourintroductionintoglory!

Suchsociety,sofreefromeveryintermixtureofbasealloy,andsorepletewith the means of highest instruction, and with the spirit of loftiestprinciple — shall surely constitute one of the sweetest springs ofhappinessinHeaven!

In reference to the society of Heaven, it is well worthy of beingconsidered, that in it will be found the greatest, the wisest, and theholiest,fromeverynationandofeveryage.ItisoneofthechiefgloriesofHeaven,indeed,thatitisnotconfinedtothegreatorthelearnedofthisworld — but neither is it exclusive of them. While every humble andsimple-heartedChristianwill be admitted, however limitedmay be hisattainments, and however undistinguished his name; and while,unquestionably, thegranddistinctionof their character is thatwhich iscommon to them all—namely, their resemblance toGod in themoraldispositionsandaffectionsoftheirhearts—yetitissurelyaninterestingfeatureinourfutureprospects,thatinHeavenweshallmeetwiththosegreat, and wise, and holy men, whose names are recorded in sacredhistory,andwhoseexamplehasbeenthoughtworthyofbeingheldupforourencouragementandimitationinthehouseofourpilgrimage.

ItisspeciallymentionedbyourLordhimself,thatwhenLazarusdiedhewas carried by angels into the presence of Abraham, the father of thefaithful.AndwhatChristiandoesnotfeelhisspiritelevatedandcheeredby the prospect of meeting, not only the venerable patriarchs andprophetsoftheJewishChurch—buttheapostlesandfirstdisciples,theconfessors and martyrs, who in every age have witnessed a goodconfession,andineverylandbequeathedtheirheroicexampleasalegacytotheChurchofChrist?

Heaven is the asylum, the homeof all these mighty and noble spirits.Theyappearedat intervals,andwereoftenwidelyseparatedonearth—buttheyarenowmetinthatholyplace,towhich,howeverunworthy,wealsoareinvitedtoaspire.

But not less interesting is the prospect of finding among the society of

Heaven,thepiousrelativesandfriendswhomwehavelostonearth.Thatis indeed a transcendent vision, which paints the saved on earth, asperfectedinHeaven—andyetnotmoretranscendentthantrue.Fortheapostle, designing to comfort the brethren respecting those who areasleep,pointstotheirmeetingagainandspendinganeternitytogetherinHeaven, as a reason why believers should not sorrow for the dead asthose who have no hope. "For the Lord himself will come down fromheaven,witha loudcommand,withthevoiceof thearchangelandwiththetrumpetcallofGod,andthedeadinChristwillrisefirst.Afterthat,wewhoarestillaliveandareleftwillbecaughtuptogetherwiththemintheclouds tomeet theLord in theair.Andsowewillbewith theLordforever. Therefore encourage each other with these words!" 1Thessalonians4:16-18

Asdeathdoesnotdestroy—butisrathertheoccasionofperfecting,theessential faculties of human nature; and as, among other faculties, welearn from various intimations of Scripture that memory will bepreserved—wecannotdoubt that friendswill rememberandrecognizeeachotherinHeaven.And,oh!whatjoyfulcongratulationsmustthenbeinterchangedbetweenparentsandchildren,brothersandsisters, friendand friend — who have mutually prayed for each other on earth, andoften feared for each other's welfare — when, victorious over everyenemy,andhavingsurmountedeverydifficultyordanger,theyshallmeetaroundthe throne inHeaven!Here,whatdeeperemotioncanswell theheartofaChristianparent,thanthatwhicharisesfromthefirst,thoughfaint,dawningsofgraceinthebosomofabelovedchild?Butasdeepasisthejoyofsuchaparent—heisdepressedbythethoughtthattheheartofhischild isdeceitful, thathe is surroundedwithsnares, that soonhemay he left alone in the world, without the benefit of parental care orcounsel;andthat,liketoomanyothers,hemaymakeshipwreckoffaithandagoodconscience,andinbeliethepromiseofhisearlieryears.

But if the dawn of grace creates joy — then what must be the joy ofmeeting that child in glory; especially when it is considered that,henceforth, no temptation shall assail, and no enemy disturb hisprinciples orhishappiness forever! If, on earth, a parentwelcomes hischildonhisreturnfromalongandperilousvoyage,withfeelingstoobig

forhumanutterance—thenwhatshallbe the joyof thatwelcomewithwhichheshallbegreetedonhisarrivalinHeaven,bythosefriendswhoaretherebeforehim,andwhohadoftenfasted,andwept,andprayed—evenwhiletheycouldasyetscarcelyventuretohope,forhissalvation!

But, besides the multitude of human spirits with whom the redeemedshall enjoy happy and congenial fellowship, their society embracesseveralotherordersofintelligentandholybeings,whoshallthereminglewiththem,andenhancetheirhappiness.Wefindinthecontextthattheangelsand seraphimare engaged in the same act of religious worshipwiththeredeemedfromtheearth.WhentheredeemedsingthesongofGodandof theLamb,saying, "Youareworthy to take thebook,and toopenthesealsthereof;foryouwereslain,andhaveredeemedustoGodbyyourblood,"theapostleadds,"AndIbeheld,andIheardthevoiceofmanyangels roundabout the throne; and thenumber of themwas tenthousandtimestenthousand,andthousandsofthousands;sayingwithaloud voice, Worthy is the Lamb who was slain to receive power, andriches,andwisdom,andhonor,andglory."

AndastheyarerepresentedasengaginginthesameservicesinHeaven,sowehavereasontobelieve that theredeemed,while theywereon theearth, were the objects of their interest and care. It is emphaticallydeclared by our Lord himself, that "there is joy in Heaven among theangelsofGodoveronesinner thatrepents;" that"theangelsdesired tolook" into the mystery of man's redemption, and were employed, invariousways,inthecourseofitsapplication,as"ministeringspiritssentforth to minister to those who should be heirs of salvation." Did theyrejoiceoverone sinnerwhenhewasconverted— andwithwhat joyfulwelcome,then,willtheyreceivehimwhenhearrivesinHeaven!Didtheyministertohimonearthasanheir—andwilltheystandalooffromhimwhenheentersonthepossessionofhisinheritance?Itcannotbe!

Andwhatgivesapeculiarvaluetotheirsociety,is,thattheyhavebeenforages, and perhaps in very different parts of the universe, gatheringknowledgeofGodandofhisworks,towhich,onearth,theredeemedhadnomeans of access—butwhich shall be imparted to them inHeaven.Andhowmuch their higher knowledgemust add to the information ofmen,cannotrequiretobeproved.

Here, then, isagloriousprospectopenedupforus,aprospect into theinvisibleworld—aworldpeopledwithpureandhappy spirits ready toreceive andwelcomeus into their blessed society. Yes,we are called tocome"untoMountZion,anduntothecityofthelivingGod,theheavenlyJerusalem, and to an innumerable company of angels, to the generalassemblyofthechurchofthefirst-born,whicharewritteninHeaven,tothe spirits of justmenmadeperfect, toJesus theMediator of theNewCovenant,andtoGodtheJudgeofall."Howshouldsuchaprospectraiseusabovethesordidcares,andbaseambitions,anddegradingfellowshipsofthepresentworld!Letusfeelourselvestobecitizensofanoblerstate,membersofapurersociety,andheirsofabetterinheritancehereafter!

Andifattimeswearedespised—ifournamesareunknown,orknownonly to be ridiculed by men — if we are poor and insignificant incomparison withmany around us— let the prospect of our admissionintothesocietyofHeaven, inspireuswitha justsenseofourdignityasimmortal beings, and preserve us both from abject thoughts, and fromdegradingsubserviency.

ManisanACTIVEbeing—andsomesuitableemploymentforhisactivepowers seems to be essential to his perfect happiness. This will besuppliedbytheservicesofHeaven.WefindfromScripture,thatinsuchservices the angels themselves are employed — sometimes around thethroneonhigh,anexampleofwhichwehaveintheaccountgivenoftheirworshipandadoration;sometimesonmissionstodistantpartsofGod'sdominions,anexampleofwhichwehaveintheirministeringtobelieversonearth.It ispresumablethatmen,beingqualifiedforsimilarservices,willbesimilarlyengaged,aswithoutsuchemployment,somefacultiesoftheir nature would be unoccupied, some graces of their characterunexercised,andsomeoftheircapacitiesofenjoymentunfilled.

But then, there will be a vast difference between the nature of theiremploymentsonearthandinHeaven.Onearth, their facultiesare, inagreatmeasure,engrossedwithsuchlaborsasarenecessaryforthemeresupportofphysicallife;andalthough,eveninastateofinnocence,manwasplacedinthegardentodressitandtokeepit,theextremeamountoflaborwhichisnowimposedonusforthisend,istheeffectofthatcurse

whichwasdenouncedagainstsin,"cursedisthegroundforyoursake;insorrowshall youeatof it all thedaysof your life."But for this curse, amuchsmalleramountoflabormighthavesufficedforthemeresupportof life, and our facultiesmight have been left free to engage in higherpursuits.

It is true, that this curse waswiselyandmercifully imposed— and iswisely and mercifully converted into a means of preventing the muchgreaterevilswhichmusthaveensued,hadman,fallenandwicked,beenundernonecessitytolabor,orhadhebeenevencomparativelyidle.For,with disordered passions, such relaxation might have accelerated thegrowth of depravity, which is checked by the hard necessities of ourpresentstate.

But in Heaven the reason of the curse being removed, the curse itselfshallbewithdrawn,"thereshallbe,"saystheapostle,"nomorecurse."Itfollows, there shall no longer he the same necessity for hard andunintermitted labor,with the view of procuring themere necessitiesoflife. And thus the faculties of man, disengaged from inferior pursuits,shall be left free for higher andmore suitable employments — for theacquisitionofknowledge,forthestudyofGod'sworksandways,andforsuchservicesasGodmaybepleasedtorequireathishands.Whattheseserviceswillbe,wecannotatpresentdetermine.Butwemayrestassuredthat they will be suitable to the dignity and greatness of the immortalmind,andwillmainlyconsistinactsofhomagetoGod,andbeneficencetooneanother.

Theredeemedshall"servehimdayandnightinhistemple."Inonesense,indeed,itissaidthatthereis"notempleinHeaven,"because,insofarastheywereofthenatureofmeans,thegiftsandservicesofthechurchonearth are superseded and set aside, when the grand end is attained inHeaven. Hence, the apostle declares, that "prophecies shall fail, andtongues shall cease," there being no farther occasion for such means,when theyhave accomplished the object forwhich theywere designed.Andknowledge also, suchknowledge aswehave on earth, shall vanishawayintheperfectvisionofGod.

Butreligionisnotonlyameans—itis,initself,anend—thechiefend,

theveryperfectionofournature.Andreligionbeingnotapassivebutanactive principle, must needs have its appropriate exercises andexpressionsforever.Ifpenitentialconfessionshallnolongerbemade—itshallonlybesupersededbysongsofpraise.Iftheordinanceofpreaching,andtheuseof thesacramentshallbeabolished— it isonlybecausenoone shall need to teach another, saying, "Know the Lord, for all shallknowhim,fromtheleastevenuntothegreatest."TheexerciseswhichareappropriatetoreligionasameansofpreparationforHeaven,shallcease— but the services which are essential to religion as a living andeverlastingattributeofhumannature,shallcontinueforever.

Heaven,then,willperfectallthefacultiesandfillallthecapacitiesofthehumansoul.Andwhetherweviewhimasasentient,oranintellectual,oramoral,or asocial,oranactivebeing—manwill find, that "inGod'spresencethereisfullnessofjoy."

Itmustneverbe forgotten,however, that,perfectas the constitutionofournature,andampleastheexternalmeansofitsgratificationshallthenbe—our chief happinessmustbederived fromGodhimself.No otherobjectcanfullysatisfyhispeopleeveninHeaven.

Heistheirportion,anditisintheenjoymentofGodastheirchiefgood,aided,as thatenjoymentwill thenbe,by fullmanifestationonhispart,andfreecommunionontheirs—thattheireverlastingblessednessshallmainly consist. He is the object of their supreme love; and as theyperceivemoreandmoreoftheexcellenceofthedivinecharacter—theywill loveanddelight in it themore.And thus shall they reach thechiefend of their being, the very highest perfection of their nature, whichconsistsin"glorifyingGodandenjoyinghimforever!"

For this end they shall he placed in themost favorable position, "theyshallstandbeforethethroneofGod"—in"hispresence"—athis"righthand."Atpresent,cloudsanddarknessareroundaboutthethrone—wewalkbyfaith,notbysight.Butthen,weshallbeholdwhathasheretoforebeendisclosedonlyinrareandimperfectvisionstosomeofhisinspiredministers.

WhatMicaiah beheld, when he said, "I saw the Lord sitting upon his

throne,andallthehostsofHeavenstandingonhisrighthandandonhisleft"—andwhatEzekielbeheld,whenhesaid,"IsawtheLordseatedona throne, high and exalted, and the train of his robe filled the temple.Above him were seraphs, each with six wings: With two wings theycovered their faces,with two they covered their feet, andwith two theywereflying.Andtheywerecallingtooneanother:Holy,holy,holyistheLORDAlmighty;thewholeearthisfullofhisglory!"—andwhatDanielbeheld,whenhesaid,"InmyvisionatnightIlooked,andtherebeforemewas one like a son of man, coming with the clouds of Heaven. Heapproached theAncientofDays andwas led intohis presence.Hewasgivenauthority,gloryandsovereignpower;allpeoples,nationsandmenof every language worshiped him. His dominion is an everlastingdominionthatwillnotpassaway,andhiskingdomisonethatwillneverbedestroyed"—andwhatJohnbeheldinPatmos,whenhesaid,"IwasintheSpirit;and,behold,a thronewas set inHeaven,andonesaton thethrone." "And the onewho sat there had the appearance of jasper andcarnelian.Arainbow,resemblinganemerald,encircledthethrone;"—allthis,whichheretoforehasbeenbutdarklydisclosedinvisions,andmuchmore,even"theunutterablethings"ofwhichtheapostlespeaks,shallbelaidopen—toeveryoneofGod'speopleinHeaven.

We cannot formanadequate conception of that beatificvision, nor ofthemanner inwhichGod'sgloryshall thenbedisplayed.ButHeaveniseverywhere inScripturerepresentedas, inapeculiarsense, theplaceofJehovah'sresidence.And,incomparisonwiththeviewofthedivineglorywhich they shall enjoy in his immediate presence, the apostle declaresthat,onearth,believersseeonlythroughaglassdarkly—butthentheyshall see face to face, and know, even as also they are known. In thatsanctuary of the universe — God's glory will be visible as was theShekinahinthetempleofold.

There is reason tobelieve that, inmore thanoneof thevisionsalreadyreferred to, itwas themediatorial thronewhich theprophets saw, andChristwhoappearedonit.Heavenistheplaceofhisresidence,andthere"every eye shall see him!" And who that loves the Redeemer cancontemplatetheprospectofbeingadmittedintohisimmediatepresence,without the deepest emotions of holy joy!Dowe think that thosewere

highlyprivilegedwhoaccompaniedwithhimonearth—wholookedonhis benignant countenance—who listened to his gracious words? Andshallwenotlookforwardwithexultationtotheprospectofspendinganeternity inhispresence! "TheLambwhich sitson the throne shall feedthem,andleadthemuntolivingfountainsofwater!"

Do we, in a foreign land, dwell with melancholy fondness on therecollectionofabelovedfriendathome;and,asthetimeofournecessaryabsencedrawsnearitsclose—dowe,withexultinghope,lookforwardtotheprospectofmeetinghim,andthinklittleofthedangerofthevoyagewhichshallbringusneartohim?Andwhyshouldwenot,inthisforeignland, remember our home in Heaven, and our friend and benefactorthere, and surmount the fear of that passage through the swellings ofJordan, which will bring us into his immediate presence, and leave uswithhimforever?Onearthourhopesmaybedisappointed—ourfriendmaybechanged—or,beforewearrive,diseaseanddeathmayhavedonetheirwork,andwherewehopedforacheerfulwelcome,wemayfindhishousedesolateanddeserted.Or, even shouldwe findour friend—yet,thefirsthappymeetingpast,our joy ischastenedbythethoughtthat itcannot last — we may perceive the symptoms of growing decay, theomensofspeedydeath.ButChristcannotchange—hisaffection foruscan suffer no diminution — and once admitted into his presence, we"shallforeverbewiththeLord."

But fullas this joymaybe,andadequate,while it lasts, to satisfyeverycapacityofournature—itsworthwouldbemateriallydiminishedwereittransientor fleeting, for then theprospectof losing itwouldbe fraughtwitharegretproportionedtothevaluewhichwesetuponthepossessionofit.Werethespiritsof justmenmadeperfecteversohappy—yetthethought that such happiness might pass away, would of itself, saddenthem.There is no room,however, for such sad forebodings inHeaven.There,happiness isnot lesspermanent than complete, "thesepleasuresare for evermore." This is a grand characteristic of heaven — it is aconstant,unchangeable,everlastingstate!

On earth, richesmay take to themselves wings and flee away, and thepossessormaybeleftinthedesolationofpoverty.Famemaybeblastedby our own indiscretion, or by the malice of others, and leave us to

dishonorandshame.Friendshipmaybebrokenupbyinternaldivisions,orbysuccessivebereavements,and leaveus in theworld friendlessandalone.Ourbelovedoccupationsmayfailus,orwemaybecomeunfitforthem. And, evenwere health, and fortune, and fame, and business, asevery day's experience shows them to be transient — yet we have theabsoluteandunerringassurance,thattheymustterminateatdeath.

ButeternityisanattributeofHeaven.There,lifewillbeeverlasting,andeverythingthatrendersalifeinHeavendesirable,willbeeverlastingtoo.Ourrationalnaturewillneverdecay—norour intellectualvision growdim— nor ourmoralnature become disordered— nor our society bereduced by disease or death— nor our employments come to an end.Eternityisinscribedonthemall!

Andwhocanconceivethemagnitudeofeternity!Hadwelivedfromthecreation downwards to the present time, or had we an assurance that,fromthishour,weshouldcontinuetoliveonwarduntiltheearthshouldbenomore—theselargeintervalsoftimewouldseemtoaffordscopeformuch experience and enjoyment. But what are these, or any othermeasuresoftime—whencomparedtoeternity!Thevastideaistoogreatfor our limited comprehensions, while we are so constituted, that wecannot comprehend the idea of infinity, whether in regard to spaceortime. We can only apprehend it faintly, by means of inadequatecomparisons. Who can think of a million of years, or a million ofcenturies, without awe? But, after a million of years, or a million ofcenturies, shallhavepassedaway—eternitywillbe still beforeus!Oh!how sublime, when our prospect is an eternity in Heaven — howunspeakablydreadful,ifourprospectbeaneternityinHell!

Let us, as the disciples ofChrist, thinkmuch on our everlasting hopes,andnever forget, amidst the cares, anddistresses, and drudgery of theworld — that we have immortal spirits within us, and a gloriousinheritancebeforeus.Thiswillanimateustopersevere intheChristiancourse,unseducedbythetemptations,andundeterredbytheridiculeoftheworld.Itwillgivetothepoormananennoblingestimateofhimself,suchasmaypreservehim fromdebasinghabits, or a servile spirit, andwill cheer the toils and troubles of life, with a consolation which theworldlingneverknew.

Theexceedinggloryofthisprospect,indeed,isapttostaggerthefaithofmany who, feeling their own insignificance, and deploring their ownvileness, canhardly believe that such a destiny awaits them.But is thepredictedglorymorewonderfulthanwhatGodhasalreadywrought?IsitmorewonderfulthatweshouldbeexaltedtoHeaven—thanthattheSonof God should have descended from it? His humiliation being thegroundwork,canwewonderattheglorioussuperstructurewhichshallbereareduponit?Nay,isnotsomesuchgloriousresultnecessarytorenderthat complete and credible, which has already been done? For whatworthyendwasthesacrificeofChristoffered,unlesssomegrandresultofthatsacrificeremainsyettoberevealed?Heavenisbutasuitablesequeltotheschemeofredemption!—asceneofglorybearingadueproportionto the work of Gethsemane and Calvary! — an end that shall at onceexplainandjustifythemarvelousmeansbywhichitwasaccomplished!

DoessuchagloriousplaceexistanywhereintheuniverseofGod!Arewecalledtoaspireafterit—andisitpossibleforustoreachit?Nay,isitaninheritance already secured for us— and our great forerunner gone totakepossession inourname,and toprepare it forour reception!Then,why shouldwe be cast down or dismayed?Are the trials of life, or theterrorsofdeath,tobecomparedwiththeexceedingweightofglorywhichisabouttoberevealed?Shallwesinkorfalterbytheway,whenweknowthatwearejourneyingtoalandofeverlastingrest,andshallsoonreachoureternalhome?Shallthedarkvalleyofdeathaffrightus,whenweseebeyond it the fields of immortality smiling in the verdure of eternalspring?Destinedasweare forHeaven, shallwegrieveormurmur thattheearthisnotfoundtobeasuitableresting-placeforimmortalbeings,andthatGodcheckseverytendencytoresthere,bysharpafflictionsandseveredisappointment?Godforbid!

Heaven seen even in the distance, shouldallureus onwards— and itsgloriouslightshouldcastacheeringrayoverthedarkestpassagesoflife.Nay,notonlyshouldthehopeofHeavenpreventusfromcomplainingoftheafflictionsoflife—butthethoughtthattheseafflictionsareevennowpreparingus for that blessed state; that they are ordained asnecessaryandusefulmeansofdiscipline topromoteourprogress towards it; thatthey are the furnacebywhich the dross is to be purged away, and the

pure ore fitted for the Master's use in the upper sanctuary — shouldreconcile us to humble submission, shouldmake us grateful, that suchdisciplinebeingneedful,ithasnotbeenwithheld.Thisshouldleadustoprayearnestlythatitmaybesoblessedforouruse,asthatweshallinduetime be presented faultless and blameless before the presence ofGod'sglory,withexceedingjoy.

It concerns theChristianwhile he sojourns in the valley of tears, to bemuchengagedinmeditatingontheprospectofablessedimmortality—since this subject, when suitably improved, may conduce both to thestabilityofhisprinciples,andthesettlementofhispeace.

ThehopeofHeavenis,eitherdirectlyor indirectly,thesourceofall thehappinesswhichthebelieverenjoys;for,saystheapostle,"If inthis lifeonlywehadhopeinChrist,wewere,ofallmen,mostmiserable!"

The hope of Heaven is his best support under sorrow, for never doessorrow appear more light than when viewed in connection with "aneternalweightofglory!"

ThehopeofHeavenisthegrandmotivetoaperseveringwarfareagainstsin,andadiligentpursuitafterholiness,for,"ifthedeadrisenot"—thenwhyshouldhenot follow theexampleof thosewhosay, "letuseatanddrink,fortomorrowwedie!"

ThehopeofHeavenisthesourceofabundantfruitfulness,for"thenishesteadfast and immovable, always abounding in thework of theLord—whenheknowsthathislaborshallnotbeinvainintheLord."

HeavenistheperfectstateoftheChristian,bothinrespectofcharacterandhappiness.Heavenistheconsummationofallhistoils—thefinishedmodelofthatexcellence,afterwhich,amidstallthedarknesswhichnowobscures his vision, and the temptations which try his virtue, and thesorrowswhichchequerhiscourseonearth—hestillaspires.Andsurelyitiswellthathewhohasbeguntherace—shouldkeephiseyefixedonthegoal;thathewhohasbegunthecombat—shouldencouragehimselfbythegloryofthecomingtriumph;andthathewho,inthemidstofsin,hasformedtheloftyconception,andcherishedthepureloveofvirtue—

shouldbeholdthatvirtuevictorious,andfrequentlyturnhisthoughtstoHeaven,where,whateverispure,orpeaceable,orlovely,isembodiedinthegrandresultofhispresentlabors,andwherethehighestperfectionofholinessiscombinedwiththenoblestkind,thelargestmeasure,andthemostenduringcertaintyofblessedness!

He who, amidst the imperfections of humanity, aims at perfecting hisrational and immortal nature, and seeks to find, in the elevation of hismoralsentiments,asourceofpureandlastingenjoyment—maywellbeencouragedbythethought,thatothers,equallyguiltyandhelpless,havesucceeded in the same noble enterprise before him. And he who, inprosecutingthisgranddesign,isapttobediscouragedbyfindinghimselfin a small minority on earth, may well draw encouragement from themultitude,whichnomancannumber,whoarearoundthethroneofGod.Alreadyhavetheyweatheredthestormandreachedtheirdestination—and, oh! it is cheering, when we are struggling with the storms andbillowsofthismortal life, tothink, thatwhatever troublesmayarise todistressthefaithful,andtoendangertheChurchonearth—alreadythegreaterportionof theChurch is safeup inHeaven;and that soon, verysoon,ifwepersevere,weshallbeaddedtotheirnumber,andwelcomedastheir"fellowsufferersandfellowconquerorsonhigh!"

　

MEDITATION11.

"Thisismycomfortinmyaffliction"Psalm119:50

"Thereforewe are always confident andknow that as long aswe are athome in the bodywe are away from the Lord.We live by faith, not bysight.We are confident, I say, and would prefer to be away from thebodyandathomewiththeLord."2Corinthians5:6-8

That the souls of believers are made perfect at death, is one of thosedelightful doctrines which Scripture clearly teaches, and of which arevelation fromGodalonecouldgiveus fullassurance.That thesoul isnotdestroyedwhenthebodyisdissolved—thatitsurvivesthedecayandwreckofourphysical frame—thatour rationalandmoral facultiesare

neither benumbed into a state of insensibility, nor suspended in theirexercise,bythatsolemneventwhichterminatesourconnectionwiththepresent world — but, on the contrary, our souls are freed from everyencumbrance by which their exercise had here been cramped orinterrupted, and translated into a state wherein they shall continue toexpand, and act with greater vigor than before. These are some of thesublimesttruthsofScripture,andtheyopentousaprospectwhichhasno limit — the prospect of an eternal existence — a never-dyingconsciousness,which,asitfeedsanelevatinghoperespectingthefuture,soitshouldteachusnowtoentertainareverenceforourselves,asbeingsoverwhomdeathitselfshallhavenopermanentpower.

Itistrue,wemustsubmittothathumiliatingmethodofdepartingoutofthisworld,whichGodhasimposedasthewagesofsin.Weenternotoneternityasbya"triumphalmarch,"butthroughsuffering,andagony,andshame.Thebodyisdissolved,anddecays,anditmustbeinterredinthedark and lonesome grave — but our nobler nature, the soul, survives.Looking on the agonies of dissolving nature, or on the dreary stillnesswhich follows,wemighthave supposed, thatherewasa finalperiodofconsciousexistence—thatallwasoverwiththebusy,active,andrestlessspirit,which,foryears,hadflutteredamidstthecaresorpleasuresoftheworld.Butno,thatspiritisnotdead,itisonlydeparted,andwillappearagainonanotherscene.

In reference to believers, the apostle distinctly affirms, that death onlymakesa change in the residenceor abodeof thenever-dying soul; thatheretofore itwasathomeinthebodyandabsent fromtheLord.Butatdeath,thesamesoulisabsentfromthebodyandpresentwiththeLord.Andgroundedonthisfact,heexpressesapreferenceforthelatterstate,the state which shall come after death, for this reason — that, in ourpresent condition, both our character and our happiness are alikedefective; whereas, in our future one, both our character and ourhappinessshallbebetterandmoresecure.

Now,thisimplies,thatsuchachangetakesplaceatthehourofdeath,asis fitly denoted by the difference between an imperfect and a perfectcondition—andasissufficienttowarrantadesireonourpart,toenter,even though it isbydeath,on thatmoreperfect andglorious state.We

mustexperience itbeforeweshallbeabletodescribethechangewhichthesoulundergoesatthehourofitsdeparturefromthebody.Butthereare two considerations which may help us to see that there is a greatchange,andthat,inthecaseofthebeliever,itisanenormouschangeforthebetter.

The first is, that so long as the soul is united to the body, anddwellsupon the earth, it is in a situationwhich subjects it togreat difficulty, and exposes it to numerous temptations andtrials.Themerepresenceofthebody,withall itsnumerouswantsandweaknesses, and with the instincts and passions which a physicalexistenceimplies—theremainingpowerofindwellingsin,orthatlawinthememberswhichwarsagainstthelawofthemind—thepresence,too,ofanevilworld,which exerts anunfavorable influenceon the spirituallife — and above all, the necessary conditions of our present state, asthesearedescribedbytheapostle,whenhesays,"wewalkbyfaith,andnot by sight"— and again, "whenwe are at home in the body, we areabsentfromtheLord"—theseevilsordefects,whichcleavenecessarilytothe believer in his present state, and bywhich his spiritual progress isimpeded,andhisspiritualcomfortimpaired—are,allofthem,removedby death, seeing that then the soul is emancipated from the body,deliveredoutofanevilworld,andnolongerretainedinastateofabsencefrom God! From these it is delivered; and that is one importantconsideration.

Thesecondis,thatthesoulisplacedatdeathinanotherstate,asfavorable to its holiness and happiness as the former wasunfavorable.ItispresentwiththeLord,saystheapostle,andnolongerwalksbyfaith—butfaithhasbeenconvertedintovision.Alltherealitiesofthespiritualworld,formerlybelievedinonthetestimonyofGod—arenowdisclosedtoit,anditsownsensibleexperienceissuperaddedtotheevidence hitherto enjoyed. This is the clear import of the passage.Believersmay, indeed, be said to excel othermen in the present state,inasmuch as, while others walk by sight of things now seen, believerswalkbyfaithofthingsunseen.Butdepartedbelieversdo,inlikemanner,excel those presently on the earth, seeing that while the latter walk byfaithandnotbysight,theformerhavesomethingmorethanfaithitself,

theyhaveapersonalexperienceandobservationinthatbetterworld,ofthose thingswhichwe only believe. And hence the apostle, contrastingthepresentwiththefuturestateofbelievers,says,"Nowweseethroughaglass darkly—but then face to face.Nowwe know in part—but thenshallweknowevenasalsoweareknown.Whenthatwhichisperfectiscome—thenthatwhichisinpartshallbedoneaway."

Thischangeintheconditionofabelievingsoul,maywellservetoaccountforitsbeingnowmadeperfect;andhence,wereadof"thespiritsofjustmen made perfect;" and of those who, having washed their robes andmadethemwhiteinthebloodoftheLamb,arenowbeforethethroneofGod, and servehimdayandnight inhis temple;whohunger nomore,neitherthirstanymore—buttheLambwhoisinthemidstofthethrone,feedsthem,andleadsthemuntolivingfountainsofwater,andGodwipesawayalltearsfromtheireyes!

Letitbecarefullyobserved,however,thattheapostleisspeakinghereoftrue Christians who had undergone the great initial change ofregeneration, and in whom the work of sanctification had made someprogress. In reference to them he says, that what had hitherto beenimperfect in their state and character — is made perfect by theirtranslationoutofthisworldintoanotherandabetterworld.

Butdeathisnotameansofconversionorofsanctificationin itself,andcan have no effect in ridding those of their corruptions who havecherished them all their lives long, and who die impenitent andunpardoned. The death of the body has no efficacy in destroying therulingprinciplesofanyhumansoul—itonlychanges itssituation,andleavesthoseprinciplestodevelopthemselvesmorefreelyandmorefullyineternity.

Andhence,whileaconvertedandsanctifiedmanwillfindhimself,afterdeath, relieved from various encumbrances which had marred hisspiritualprogressonearth,andfurnishedwithnewandbetterfacilitiesinHeaven—anunconvertedman,althoughabsentfromthebody,willnot,onthataccount,bepresentwiththeLord;but"beingbanishedfromhispresence,"andgivenovertothesocietyofreprobatespirits—hiswickedcharacterwillstillcleavetohim,andthebitternessandhopelessnessof

hisconditionwillmainlyconsistinhisbeingleft,througheternity,justasdeathfoundhim—thewillingandwretchedslaveofhisownlusts!

The apostle's language clearly implies that the souls of believers doimmediately pass into glory. Theirdisembodied state, it is true, differswidely, both from their condition on earth, and from their ultimateconditionaftertheresurrection.Theirbodiesareforaseasonlaidinthegrave,andshallrestthereuntilthetrumpetshallsoundandthedeadberaised.Theirfullandperfectredemptionshallnotberealized,untilsoulandbodyshallcometogetheratthejudgmentofthegreatday.

Butwhatweaffirmis, thateventheirdisembodiedstate,differing,as itunquestionablydoes,bothfromtheirpreviousandtheirultimateone—isneitherastateofinsensibility,norastateof indecision,norastateofprobationandtrial;butthat,immediatelyontheirleavingthebody,theybecomesensibleoftheircondition,andareadmittedtopartakeofthosepleasures which God has prepared for them that love him.With whatorganstheyare furnished, inwhat form they live, orwhether any newform is bestowed upon them — is nowhere clearly pointed out inScripture; although, from the case of Moses and Elijah, who appearedvisiblyalongwithourLordontheMount,aswellasfromthesoulswhomJohnsawunderthealtarintheApocalypse,andthevisionofLazarusandAbraham,representedinoneoftheparables—itmaybepresumedthatsomevisibleoutwardformisgiventothem.

But whatever opinionmay be formed on these speculative points, andrespecting which, as being speculative, Scripture gives no very explicitinformation. Yet the great fact is revealed, that their state is fixed andsettledfromthehourofeachman'sdeath;thattheyaresensibleofthatstate, and derive from it a measure of happiness far transcending anywhichthematurestChristiancaneitherenjoyorhopeforupontheearth.

Thisisconclusivelyestablishedbytheapostle's language.Hisstatementis,thatsolongasabelieveris"athomeinthebody,heisabsentfromtheLord."Herepresents"presencewiththeLord"as immediately followingourdeparturefromthebody,otherwisetherecouldbenogroundforthepreferencewhich in this and in another passage the apostle expresses.Comparinghisstateonearth,withthatwhichwouldfollowimmediately

onthedeathofthebody,hesays,"wearewillingrathertobeabsentfromthebody,andpresentwiththeLord."Andagain,"Iaminastraitbetweentwo,havingadesiretodepartandtobewithChrist,whichisfarbetter."

It is evident that there could have been no ground for the apostle'shesitationinthismatter,onthesuppositionthathisdeathwasnottobefollowed immediatelywithglory. If,afterdeath,wewere toremain inastateofinsensibilityuntiltheresurrection,thenoutofaregardtohisownhappiness, and from the strongdesirewhichhe felt to be useful to theChurchonearth—hemusthavebeenanxioustoprotractthetermofhismortalpilgrimage;andnoreasoncanbeassignedforhispreferringdeathtolife,whichisnotbasedonthesupposition,thatdeathwouldaffordanimmediate introduction into the presence of God and of Christ. Andaccordingly,thushespeaksofit,"absentfromthebody,andpresentwiththeLord"—"todepart,andtobewithChrist,whichisfarbetter!"

Hiswordsnotonlyintimate,thatbelieversareatdeathmadeperfect,andthattheydoimmediatelypassintoglory—buthedeclareshiswillingnesstodepart, "wearewilling rather tobe absent from the body, and to bepresentwiththeLord."

The apostle does not quarrel with the present life; he was neitherdiscontented with the world — nor reluctant to remain in it. On thecontrary,instatinghiswillingnesstodepart,heiscarefultointimatehisentire acquiescence in the disposal of Providence, as to his living ordying.Hedrawsacomparisonbetweenhispresentandhisfuturestate,notasbetweenabadandagood—butasbetweenagoodandabetter.HeprefersHeaven—but isnotdiscontentedupon theearth.HewouldratherbeabsentfromthebodyandpresentwiththeLord.ButsolongasGodhadworkforhimtodo,hewasprepared,inthespiritofmeek,andpatient, and resigned submission, to saywith Job, "All the days ofmyappointedtimeIwillwait,untilmychangecomes."

In likemanner, in the parallel passage, having expressed his desire todepart,headds, "nevertheless, toabide in the flesh ismoreneedful foryou;andhaving thisconfidence, Iknowthat I shallabideandcontinuewithyouall,foryourfurtheranceandjoyoffaith."Whatnoblerattitudecan a rational spirit assume, than that inwhich the apostle appears in

thesepassages—when,withacalmandcomprehensiveeye,heseemstosurvey thewholeprospectwhich liesbeforehim,asan immortalbeing,andseeingitdividedintotwopartsofveryunequalmagnitude—theone,ashortspanoftime—theother,thevastexpanseofeternity—regardstimeastheyouth,andeternityasthemanhoodofhisbeing;thepresentlife as the season of duty and preparation, in which he must bedisciplinedand trained; and the life to come, as the season ofmaturedwisdomandperfectenjoyment;theearthastheantechamberofHeaven,anddeath themereportalwhichopensbetween the two.Andwhilehelongs for Heaven, and feels the trials of his present lot, he is,nevertheless,patientlysubmissivetoGod'swill,intheassurance,thatsolong as he is continued here, God has work for him to do, and that,soonerorlater,allhistrialsshallterminateinvictory,andallhislaborsinagloriousreward!

In explanation of the apostle's preference, let it be observed, that hislanguagedoesnotimplyeitherthathemadelightofdeath,orthathehadnodislikeoraversiontoitconsideredinitself.Thereis,indeed,aslavishfear of death, through which some are all their lifetime subject tobondage,andfromwhichtheapostlewasdelivered,asitwastheSavior'sdesign to deliver all his disciples. But there is anatural fear of death,which is, in some sense, a necessary attendant or result of the greatprimary law of self-preservation — a law, which, like every otherordinationofGod,bespeaksthewisdomandgoodnessofhimbywhomitwasestablished.Hadwenoaversionfromsuffering,andnofearofdeath— wemight rashly or carelessly expose ourselves to such danger, andincursuchcalamitiesaswouldabridgeourtermofexistence,andsendusprematurelyoutofthisstateofbeing.

Nor is this all; it is hardly possible to conceive howmuchGod'smoralgovernmentwould suffer,were thatnatural lawreversed,wherebypainand sufferingaremade sensible andalarmingevils.For,weremen lessaversethantheynowaretosufferingordeath,thewickedwouldbelessrestrained by fear, the righteous less benefitted by discipline andchastisement— the lawwould lose thenatural sanctionsbywhich it isnowenforced, and sinwouldbe exempt frommanypowerful checks towhich it is now subjected. Hence, as it would materially impair the

efficacyofhismoralgovernment,andinterferewiththefirstgreatlawofourrationalnature—wecannotsupposethatitwasGod'sdesignintheGospel, far less that it is absolutely essential to our salvation, that thenaturalfearofdeathshouldbetotallydestroyed,orexchangedforstoicalapathyandunconcern.

And for such fears, therefore, in so far as they arise out of the law ofnature, and are consistent with right reason— we are bound to makeevery allowance, especially in the case of the timiddisciple. Inpoint offact, the apostle does not make light of death, either as in itself aninconsiderablematter,orasoftrivial importance—whenconsideredinconnectionwithitsconsequences.Initself,heknewittobeanevilandabitterthingtodie,andhencehespeaksofitasanenemy,"thelastenemywhich shall be destroyed is death!" And, in its consequences, he knewthatitwould,ontheonehand,separatehimatoncefromthisworld,thesceneofhisbelovedemploymentinhisMaster'sservice,andofhissweetfellowship with his Master's followers. And, on the other hand, deathwouldintroducehimintoaworldofspirits,knowntohimastous,onlybythehearingoffaith,andtowhichhewasyetastranger.

Aneventsopainfultofleshandblood,andsotryingeventothefaithandhopeofabeliever,couldnotberegardedbytheapostlewithindifferenceor unconcern. Nay, had it been so considered by him, that verycircumstancewouldmaterially impair the force of his statement. For ithad been little to say, that having no fear of death, no shrinking fromdeath,hewaswilling todepart;but the forceofhisexpressiondependsonthis,thatwhile,likeothermen,hehadanaturalfearofdeath,hisfaithwassuchastosurmountandovercomethatfear,andtomakehimrejoiceinthehopeofglory.

Paul felt, aswe feel, that, in itself, death is a fearful, and a dark and adreary passage. He does not speak of it as an event to be chosen ordesiredforitsownsake—buthesays,that,whenviewedasthegateintoHeaven,deathstandsconnectedwithaprospectwhichreconciledhimtoitsterrors.Andbyhowmuchthefearsofanybelieversrespectingdeatharethemoresensitiveandoverwhelming—justsomuchthemoreshouldwe admire the power of that religion,which has enabledmany a timiddisciple to rise abovehis fears, and to take his flight toHeaven on the

wingsofChristianhope.

There aremany reasons why we, too, should be willing to depart. Thechiefreasonthatisassignedbytheapostleis,aswehaveseen:thenecessarilyimperfectstateofbelievers,solongastheyremaininthebody;thenecessityofwalkingbyfaith,andnotbysight;theabsence,inonesense,oftheirglorifiedLord;asalso,thepresenceandremainingpowerofindwellingsin.

If,atdeath,weshallbe freed fromall thesedefectsandencumbrances,and ifwearenowreallybornagain,soas tohavea tasteandrelish forspiritualperfection—towhatcanitbeattributedthatwearesounwillingto reach ourhome inHeaven, except to the weakness of our faith andhope?ManyofusmayfindagroundfordeephumiliationbeforeGodinthismatter,seeingthathewhosearchestheheart,mayevennowobservemuchreluctanceonourparttoleavethebody,andlittleornodesiretoenjoyHisimmediatepresence.And,asthiscanonlybeaccountedforbyreferringittotheweaknessofourfaith,ortothelackofawell-groundedhope — so it will be found to be generally associated with an undueattachmenttotheworld,andanaversiontopartwithallforGod.

Weshallnotcallinquestiontherealityofanyman'sreligion,merelyonaccount of such feelings — for many of God's people are often inheaviness throughmanifold temptations, and they cannotalways speakintheapostle'slanguage.Butsurelytheywillnotrestcontentedinastatewhich renders the thought of death a bondage, and the prospect ofenteringintoHeavenpainfulordepressingtothem!Theywillseektoberesolvedastotheirsavinginterestinthegospel,andwillgivealldiligencetomake their eternal prospects sure. Itwill be their sincere desire andendeavor to attain to the confidence, and to cherish the spirit of theapostle.

It is both their duty and their interest to do so. Their duty, as theprofessedfollowersofhim"whoistheresurrectionandthelife,whohasabolisheddeath,andbrought lifeand immortality clearly to light."Andtheir privilege, since nothing can be more blessed than that habit ofbelievingexpectation,whichwillreconcilethemtowhateverGodmaybe

pleasedtoappoint.Andnothing,ontheotherhand,ismorewretched,orless befitting their profession, than that restless inquietude, thatapprehensive alarm, that surprise and consternation,which the suddenprospect of death, or even its slow but sure advance towards them —awakensinthemind,whenitisstilluncertainastoitsfutureprospects;oryetmoreweddedtotheworld,thanwishfulofHeaven.

Weshouldbealwaysready—readynotonlyashavingasavinginterestinChrist—butashavingarealizingfaithinhim,awatchfulexpectationofhiscoming,anda joyfulwelcome tohimwhenhecomes—wemustnotonlyhavelamps—butoilinourlamps.And,ifwewouldnotbetakenbysurprise,wemustneitherslumbernorsleep.

For our direction in this matter, let us remember that the apostle'swillingness to depart arose out of, and stood connected with, anassuranceofhispersonalandsavinginterestintheschemeofgrace,"weareconfident,andwillingtobeabsent fromthebody,andpresentwiththeLord."Thisconfidenceatonceexplainsandjustifieshiswillingnesstodie.Withsuchaconfidence,itisnotastonishingthatheshouldexpressadesiretodepart.But,whiledestituteofthis,itisnottobeexpectedthatanyhumanbeingwillcalmlycontemplatedeathwithoutapprehension,orencounteritwithoutreluctance.

There canbenodoubt, indeed, that every sincerebelieverwho reposeshistrustintheSavior,is,inallessentialrespects,preparedfordeathandits outcomes; and that his faith, however weak and wavering, willinfallibly secure forhim the rewardof ablessed immortality.Wherevertrue faith exists and obtains the pardon of sin, and a sure title to aninheritanceinHeaven—inthesameproportioninwhichfaith isactiveand influential, it prepares him also, in point of character — for theservicesandenjoymentsofthatsacredasylumofpietyandpeace.

In so far, therefore, as his mere safety is concerned, every sincereChristianispreparedfordeath,eventhough,foraseason,heshouldbeinheaviness through manifold temptations; or unable, by reason ofweakness,tospeakinthestronglanguageofassuranceortriumph.Christ"willnotbreakthebruisedreed,norquenchthesmokingflax."Butwhile,inrespectofmeresafety,alltruebelieversarepreparedfordeathandits

outcomes—thereis,inrespectofsensiblecomfort,greatdiversityamongthem,accordingtotheirdifferentdegreesoffaithandhope.Manyaresoweakinfaith,thattheprospectofencounteringdeath,andofenteringontheworldof spirits, is fraught to themwithunnumbered terrors!Theirlivesarespentinfearfulapprehensionofthatevent,which,nevertheless,theyknowtobeinevitable—healthandprosperityareembitteredbythethoughtofit,and,whendiseasecomes,itcomesattendedwithnumerousdespondinganticipations,andforebodingfears.

There is reason to believe that not a few of the serious and sinceredisciplesoftheSavioraresubjecttothesefears;and,intheircase,eventhe watchfulness which our Lord enjoins, is the means rather ofincreasing than of mitigating their distress — since, where a watchfulexpectation of death is exercised, without the enjoyment of a settledpeaceofmindandalivelyhope—ittendsmuchmoretoexasperatethantoappeasetheanxietieswhichthethoughtofdeathisfittedtoexcite.

The only sure antidote to these distressing feelings, is the confidencewhichtheapostleexpresses—aconfidenceofhispersonalinterestinthesalvation of the cross, in virtue of which he could look forward to abuildingofGod,"ahousenotmadewithhands,eternalintheheavens,"ashisown,bysuretitleandpromise,afterthedeathofthebody.

Nothingcanbemorecertain,thanthathere,aselsewhere,inhispreciouswritings,theapostleexpressesasurehopeofablessedimmortality,andthathedoesso,withnoexclusivereferencetohisowncase—butinthenameofbelieversingeneral,towhomthesamepromiseswereaddressedastohimself,andinwhom,althoughitmightbeindifferentdegrees,thesamefaithhadbeenwrought.Norcanitbedoubtedthatthisconfidenceisaveryhighandpreciousprivilege—that,ifattainable,itisintheveryhighestdegreetobedesired;andthatbeing, insomesense, thenaturalfruit of an active faith, and the nourishment of a lively hope. TheChristian is not only living far below his privileges, as a child of God,whenherestssatisfiedwithoutthisattainment—butistherebyshowingthathisfaithisneithersoactive,norhisspiritualdesiressostrong,norhislovetoGodandtoHeavensolively,astheyoughttobe.

That noman can be a genuine believer, or that nomanwill be saved,

unlesshecanadoptthelanguagewhichishereused—wewillnotaffirm.Butwhile thedespondingandfearfuloughtnot tobedriven todespair,surely it is well that they should be admonished of their remainingimperfections,andurgedtoaimataprivilege,whichtheywillnotdenytobeavaluableone,andwhichtheGospeldeclarestohavebeenenjoyedbyothers before them— and that they should be affectionately remindedthat,besidesbeingablessedprivilege, it is also acommandedduty, to"givealldiligencetomaketheircallingandelectionsure."

Theapostlestates,intheprecedingverses,thegroundsorreasonsofthisconfidence: "Now it isGodwhohasmadeus for this verypurposeandhas given us the Spirit as a deposit, guaranteeing what is to come.Therefore we are always confident and know that as long as we are athomeinthebodyweareawayfromtheLord."AsitisbytheworkoftheHolySpiritthatbelieversarewrought,fashioned,polished,andpreparedfortheuppersanctuary—sothefruitsoftheSpirit,beingtheevidenceofa saving change, are at once the reasons of present assurance, and thepledgesoffutureglory.

Hence,itissaid,"theSpirithimselfbearswitnesswithourspirits,thatweare the children ofGod; and, if children, then heirs, heirs of God, andjointheirswithJesusChrist."Andhowdoeshethusbearwitness?NotbyrevealinganytruthwhichisnotcontainedinScripture—butbyenablingthemtoembracethetruthofScripture,andtoappropriateitspromisestothemselves.Notbyasecretvoice,assuringthemthattheirnamesarein the book of life — but by first producing in their souls, and thenenabling them to perceive — thosemarks of saving grace, which willterminateinglory.

Butsuchachangemayhavebeenreallywrought,andyettheremaybeseasonsinthelivesofsincereChristians,inwhichtheycannotsoclearlydiscerntheevidence,astoderivecomfortfromthepersuasion,thattheyhavebeenconverted;seasonsofspiritualdarkness,whentheirviewsareclouded,itmaybe,byunbelief;orseasonsofbacksliding,whentheyhavereason tomournoverresolutionswhichhavebeen forgotten, vows thathavebeenbroken,andobligations,bothofduty,andofgratitude,whichhavebeenshamefullyviolated;orseasonsofspiritualinsensibility,whentheyhavesofarfallenfromthestateofspiritualhealth,astobealmost

temptedtoquestionwhethertheyhaveeverbeenquickenedintospirituallife.Atsuchseasons, it isnotastonishingthat theycannot,withagoodconscience,usethelanguageoftheapostle.

Butasdarkastheirpresentstateis,itdoesnotfollowthattheyareshutoutfromhope.It istruethattheycannotdiscern, intheirowntroubledspirits,thosemarksofgracewhicharetheevidencesofconversion,andthe pledges of glory; andwe cannot, therefore, in these circumstances,direct them to look inward on the frame of their own spirits, with anyhope of their thereby obtaining relief. No, but we can, and we do, bideverydowncastbelievertolookoutofhimself—toChrist'scross,andtoGod'smercy-seat!Andwedosowiththegreaterconfidence,justbecausehehasbeenbroughttofeelthathehasnothingelsetodependon.

Supposing all his fears as to his present state to be well-grounded,nevertheless,tohim,beheconvertedorunconverted,thechiefofsinnersortheweakestofsaints—tohim,whateverishischaracter,andhoweverdarkhisprospects—wepointtoChrist'scross,asarefugetowhichthemostmiserableiswelcometoflee,andfromwhich,neverwasthepoorestpenitent sent empty away. Let him not continue to brood over thedarknessofhisownsoul—but,knowingittobedark,lethimturnhiseyeupward to the Sun of Righteousness, which has arisen upon him withhealing in its beams, and which, notwithstanding all the gloom whichhangsaroundhisspirit,isstillshiningclearandsereneinHeaven.

LethimlooktoChrist'scrossandtoGod'smercy-seat—andthencemayhedraw,intheexerciseofasimpleandconfidingfaith,thatassuranceofGod's love, and that peace of conscience, which will enable him tosurmounttheterrorsofdeath,andtolookforwardwithhumblehopetoatimewhen,no longerseeing throughaglassdarkly,heshall see face toface,andknowevenasalsoheisknown.

Thiswasthefirstgroundoftheapostle'sconfidence—heheardChrist'sinvitations and promises, he embraced them, and thereafter hisexperience of God's faithfulness confirmed his faith and animated hishope.Atonetimehehadaslittletocomforthimintheprospectofdeathasanyamongourselves—butheattainedtoconfidencebytheexerciseofa simple faith. Let us aim at the same attainment by the samemeans.

That thisconfidence isahighlydesirablestateofmindatallseasons—butespeciallyinthenearprospectofdeath—willnotsurelybedeniedbyanyone,who,awaketothesolemnnatureofthatchange,andtheeternalconsequenceswhich flow from it, will only ask himself the question—whetheritwerebesttodieindoubtorinhope—tobedistractedatthatsolemnhourbythethoughtthat,afterall,hemaybeinthewrongpath—ortobefirmlyassured,ongroundsofrationalconviction,thatheissafe?Whowouldnotwish,atthathour,toknow,andtoknowassuredly,thatheisinastateofpeacewithGod—thatheisanheirofHeaven,andnotofHell?

Or,couldanythingbemoreterrificthantoencounterdeathatthehazardof appearing before the judgment-seat unprepared?Wemustmake upourminds, andarriveat somecertaintyon thismatter. Ifwewish thatour lastmomentsmay be undisturbed bymisgivings, and thatwemaydescendintothevalleyofdeathwithserenityandcomposure—Oh!letusnot leave the task of winding up our accounts to that hour whichwillbring with it enough for us to think upon and to do, without beingburdenedwithalongarrearfromthepast.Letusnow,andeachdayaswepassontoourfinalreckoning,examineandtrythefoundationofourhope.Letus,onceforall,satisfyourselvesastothepathwhichweshouldchoose,andletitbethatpathinwhichweshallbecontenttomeetdeathwhenitcomes.

Having chosen the rightway, let us go right on, turning neither to theright hand nor to the left. Setting our faces steadfastly to go up to theJerusalemabove—letusseektoenjoy,moreandmore,theloveofGod,and communionwith him; to becomemore submissive to hiswill, andmoreconformedtohisdivineimage.Forthen,andthenonly,maywebebothpreparedforHeaven,andassuredofourinheritancethere.Andweshallbehappy,eitherinhisservicehere,orinhispresencehereafter—if,only walking in the path of sanctification, we have "the pledge of hisSpirit"inourhearts.

　

MEDITATION12.

"Thisismycomfortinmyaffliction"Psalm119:50

"Itanyamongyouafflicted?Lethimpray!"James5:13

TheBibleopensaspringofcomfortfortheafflicted,bygivingthemfreeaccesstothethroneofgrace,andinvitingthemtoenjoytheprivilegeofprayer.

Prayeris,indeed,theChristian'sprivilegeatallseasons;andneverwillhefeel himself to be in a right or comfortable state, whatevermay be hisoutwardprosperity,ifheallowshimselftoneglectthatblessedordinance,by which fellowship is maintained between Heaven and earth, andfellowshipenjoyedbythecreaturewiththeCreator.Andhewho,whetherinprosperityoradversity,makesithisdailypracticetogotothethroneofgrace,andineverythingbyprayerandsupplicationwiththanksgiving,makeshisrequestknownuntoGod—will,fromhisownexperience,beartestimony to the truth of the promise, that "the peace of God whichpasses all understanding, shall keephisheart andmind throughChristJesus."

Butwhileprayerisadutyincumbentatallseasons,andaprivilegewhichthehighestprosperity affordsno reason forneglecting— it is, inmanyrespects,peculiarlyseasonableinthetimeofaffliction.

Affliction is favorable to thespiritofprayer.For,whereindoes the truenatureofprayerconsist?Itconsistsinthedesireoftheheart,offeredupto God — and what is better fitted to awaken earnest desire than thepressure of affliction? In the day of prosperity, when every need anddesire of our nature is supplied, wemay not be conscious of any verystrong need for prayer, and are too apt to forget the fact of ourdependence,inrespecttothesupplyofourtemporalneeds.Andeveninregard to our spiritual necessities, we are prone, when surfeited withworldlyprosperity,tobecomecoldandlukewarminourdesiresafterthecommunicationofdivinegrace,bywhichalonetheycanbesupplied.

Is thereoneChristianwhohasnot experienced thedeadening effect ofuninterruptedprosperityon the spiritualdesiresandholiestaffectionsofhisnature?And if evenChristiansare toooften lulled to sleepby its

influence — how much more may those be cradled into profoundforgetfulnessofGod,whohaveneverknownthenecessity,normadethedeliberatechoice,ofabetterandmoreenduringportion?

But when their prosperous course is broken by severe affliction, themindsofbothclassesarebroughtintoanewstate;theChristianis thenthrown back on the inward resources of his religion, andwill then feeltheirnecessityandvalue.Andeveninanunsanctifiedbosom,suchstrongnatural longingswillspringup,asmay,under theblessingofGod, leadtheworldlinghimselftoseekafterabetterportionthanthispoorworld.In so far as affliction is the means of awakening earnest desire, andexciting a sincere feeling in the heart — it is favorable to the spirit ofprayer;forthatfeeling,orthatdesire,ifdirectedtowardsGod,isprayer.

Again,prayerisanexpressionofourdependenceonGod.Anditis in affliction thatwe aremost sensible of our helplessness— it is byafflictionthatwearemadetofeelhowlittleofwhatmostnearlyconcernsourhappinessisunderourowncontrol,andhowabsolutelyourinterestsareatthedisposalofahigherpower.What,forinstance,canimpressthemindwithsodeepasenseofhelplessness,as thepressureofdisease inourownpersons,whichnohumanskillcanarrestorcure;orthegradualdecayandfinaldeathofabelovedfriend,atwhosecouchwewatchbydayandbynight,andareonlymoreandmoreconfirmed in theconviction,thatunlessGodinterposes—vainisthehelpofman?

InsofarasafflictionteachesusourdependenceonGod,itisfavorabletothe spirit of prayer; for why, in such circumstances, should we refrainfromexpressingthatdependencewhichwefeel,andacknowledgingthathelplessnesswhichwecannotdeny—especiallywhenweknowthatGodhasasovereigncontroloverallevents,andthat,ifweprocurehisaid,weobtainthebenefitofunerringwisdomandalmightypower?

Again, affliction is favorable to the spirit of prayer, because,when it iseithersuddenorsevere,itisusuallyassociatedinthemindsofmenwithasenseofguilt,andanapprehensionofdivinedispleasure.Weinsistnotonthereasonsofit—butonthebarefactthatsuchanapprehensionisuniversallyfeltbythosewhoareexposedtoimminentdanger,orplungedin deep distress. And that, by the constitution of our nature, such a

connection is established between suffering and sin, as that the formercannotbe,toanygreatextent,endured,withoutbeingaccompaniedwithadeepsenseofpersonaldemeritandguilt.

That such a connection does exist, is evident from the dreadfulapprehensionswhichareexperiencedandexpressedbythemostungodlyand careless, when they are suddenly brought into imminent danger.Manywillthentremble,andthinkofGod—whocarednothingforHimbefore.Havewenotseenafamily,enjoyinga longcourseofprosperity,andasunmindfulofGodandreligion,asiftheywereignorantthattheyhad a God to worship, and souls to be saved; but when one of theirnumberwas suddenly seizedby thehandofdeath— thewhole of thatmirthfulhouseholdwerealso seizedwith religious fear, andnonemoreanxious than they toprocure theaidofaminister's consolations, andaminister'sprayers!

Havewenotknownacrudeandthoughtlesssailor,spendingeveryhouroffairweatherandprosperouswindsinjovialmirth—nightafternightretiring to his cot without thinking of the God above, or of the Hellbeneathhim—andeven,whenthefirstgalearosethatwastofounderhisship, reckless of the coming storm.Butwhen the crashwasheard, andwhen,fromtheforceofhabit, thefirstworduponhislipwasacurse—thatoathdiedawayintoaprayer,whenthefoamingwatersburstacrossthedeck,andlashedhimintothemightydeep!

Inthe107thPsalm,wefindthetendencyofafflictiontoproduceprayerillustrated by many beautiful examples — as in the case of the Jewswandering in thewilderness, in a solitaryway, hungry and thirsty, andtheirsoulsfaintingwithinthem.Orinthecaseofthosewho,byreasonofpersonal distress, "sit in darkness and in the shadow of death, beingbound inafflictionand iron,because theyrebelledagainst thewordsofGod."Orinthecaseofthosewhogodowntotheseainships,whosesoulismeltedbecauseoftrouble.Ineachcase,itisadded,"theycrieduntotheLordintheirtrouble—andhedeliveredthemoutoftheirdistresses."

It is true, that in all these cases, prayer may, in the first instance, benothing more than the cry of nature in distress. The desires of suchpeoplemaynot,attheoutset,bepurelyspiritual.Andthesenseofguilt

which they experience, may be more characterized by the terrors ofremorse,thanbythetendernessoftruerepentance.Beitso;thisdoesnothindertheusefulnessofaffliction,asameans inGod'shand,of leadingthemtopray.Godactsonthemindsofmenbyrationalinducements;andseeingthat,intheirnaturalstate,theyaredeadtotheinfluenceofhigherand more spiritual motives, he has recourse to their sentient nature.Their hopes and their fears are addressed in the promises andthreateningsofScripture—andtheirloveofhappiness,andaversiontosuffering,areappealedtointheabsenceofholierprinciples.

WhenGodsendsthemaffliction,heappealstotheirnaturalfeelings.Andthelessonswhichitisfittedtoteach,aresomanymotivestoareligiouslife — motives which, although, in the first instance, addressed to themere natural feelings, and hopes, and fears of the sufferer — may,nevertheless, through these, arrest the attention, and reach theconscience, andultimately renew the heart. The impressionswhich aremadeduringaseasonofaffliction,maybetheresult,inagreatmeasure,ofmerenaturalfeeling—buttheymay,nevertheless,bethemeanswhichtheHoly Spirit has chosen for the commencement of a saving change.And if they lead the sufferer to pray, they bring him under a newinfluence,wherebytherationalfeelingswhichatfirstpromptedhim,maygraduallyandimperceptiblyriseintograciousanddevoutaffections.

At all events, let no sufferer be debarred from the throne of grace,becauseheisindoubtastothespiritualityofhisaffections,ordepressedbyasenseofguilt.Lethimremember,thatasasinnerheisinvited,andthathispresentafflictionisdesignedtoinducehimtopray.Andshouldhe still question his warrant or his prospect of acceptance, let himrememberthewordsoftheapostletoSimonMagus,"Youareinthegallof bitterness and the bond of iniquity; but pray to God if perhaps thethoughtofyourheartmaybeforgivenyou."

Inthecaseofbacksliders,too,whohavefallenfromtheirfirstlove,andhavebecomeconformedtotheworld—afflictionisoftensentasthemostsuitablemeansof reclaiming themfromdeclension,andrestoringthemtospiritualhealth.Thisitdoes,byleadingthemtopray.Oh!howmanyChristianshavehadreasontoacknowledgetheblessedeffectofaffliction,in renewing their communion with God, and reviving their decayed

devotion!Aretherenotmanywhocantestify,fromtheirownexperience,that while they were prosperous, the spirit of devotion becameimperceptiblymorelanguidintheirbosoms—thatinsteadoffrequentlyenjoyingprayerasadelightfulprivilege,theyweregraduallylosingtheirrelishforit,andthatwhentheydidobserveit,itwasobservedinacoldand formal manner; and that they were not sensible of the length towhich theyhadproceeded inspiritualdeclension,until,bysomeseverestroke of affliction— theywere thrown on the resources of a piety toodecayed toafford themeither support or consolation—andwere thus,forthefirsttime,apprisedofadangeruntilthenunperceived?

Cantheynotrememberwhatdeephumiliation,whatearnestdesires,andwhat fervent supplicationswere produced by that affliction— and theprecious discoverieswhich it enabled them tomake? And are they notsensible,thatitwasinprayertheyfoundtheirconsolation—when,withtheireyesopenedtotherealityoftheircondition,theybesoughttheLordwithtears?

Indeed, one of the greatest benefits of severe affliction, in the case ofGod'speople, is, that it awakens themtogreaterardoranddiligence inprayer.And such is theblessedness of communionwithGod, and suchtheelevatingandsanctifyingeffectofearnestprayer,thatwereafflictionproductiveofnootherbenefit—thisalonemightwellcompensateforallthelosswhichissustained,andallthepainwhichisinflicted,evenbytheseverestdispensationsofprovidence.

Asafflictionpreparesthemindforprayer—soprayerrelievesthemindinaffliction.

Prayer is often the means of averting the evils with which we arethreatened, and of delivering us from those under which we labor. Itsefficacy,both fordefenseanddelivery— is frequently stated inexpressterms,andillustratedbystrikingexamplesintheSacredWritings.

ItisrecordedofHezekiah,thatwhenheheardthemessageofGodbythemouth of Isaiah the prophet, saying, "Set your house in order-for youshalldie,andnot live,"he"turnedhis face toward thewall,andprayedunto theLord, and said,Remembernow,OLord, Ibeseechyou,howI

havewalkedbeforeyouintruth,andwithaperfectheart,andhavedonethatwhichisgoodinyoursight!AndHezekiahweptsore.ThencamethewordoftheLordtoIsaiah,saying,GoandsaytoHezekiah:ThussaystheLord,theGodofDavidyourfather,Ihaveheardyourprayer,Ihaveseenyour tears—behold, Iwill add toyourdays fifteenyears." "And Isaiahsaid,Take a lumpof figs; and they took and laid it on theboil, andherecovered."

Thus was a sore disease removed, and early death prevented by theefficacyofprayer;andHezekiahhadreasontosingforjoy:"Surelyitwasformy benefit that I suffered such anguish. In your love you kept mefrom thepitofdestruction;youhaveputallmysinsbehindyourback.Forthegravecannotpraiseyou,deathcannotsingyourpraise;thosewhogodowntothepitcannothopeforyourfaithfulness."Isaiah38:17-18

Thehistoryof thepeopleofIsraelaffordsmanyinterestingexamplesoftheeffectofprayerindeliveringfromoutwardtrouble,aswellasof thetendencyofafflictiontoimpressthemostcarelesswiththenecessityandvalue of prayer. These examples are thus beautifully referred to in the107thPsalm:"OgivethanksuntotheLord,forheisgood;forhismercyendures forever. Let the redeemed of the Lord say so, whom he hasredeemedfromthehandoftheenemy.Theywanderedinthewildernessin a solitaryway— they foundno city to dwell in.Hungry and thirsty,theirsoulsfaintedinthem.ThentheycrieduntotheLordintheirtrouble— and he delivered them out of their distresses. For he satisfies thelongingsoul,andfillsthehungrysoulwithgoodness."Again,referringtothegrievousbackslidingsofthathighlyfavoredpeople,thePsalmistsays:"TheyrebelledagainstthewordsofGod,anddespisedthecounseloftheMostHigh; therefore he brought down their heartwith labor; they felldownandtherewasnonetohelp;theysatindarknessandtheshadowofdeath,beingboundinafflictionandiron.ThentheycrieduntotheLordintheir trouble—andhesavedthemoutof theirdistresses!"Andafterreferring toother examplesof a similarnature, thePsalmist representsthemasmanifestationsofagoodnesswhichiseverreadytobeexercisedtowardstheafflicted,"whoeveriswiseandwillobservethosethings,eventheyshallunderstandtheloving-kindnessoftheLord."

Nor was the efficacy of prayer, in preventing or removing trouble,

confinedtotheJewishpeople,althoughtheylivedunderadispensationwhichwasinmanyrespectssupernaturalandmiraculous.Wearetaught,onthecontrary, toregardtheexampleswhichtheirhistorypresents,assomany indications of the unalterable principles onwhich the generalgovernment of the world is conducted; and in so far as the point nowbeforeusisconcerned,thesameprincipleisrecognizedandembodiedinapromiseintheNewTestamentitself:"Ifanymanisafflicted—lethimcall for theeldersof thechurch;and let themprayoverhim,anointinghimwithoilinthenameoftheLord—andtheprayeroffaithshallsavethesick,andtheLordshallraisehimup;andifhehascommittedsin,itshallbeforgivenhim."Andinmoregeneralterms,ourLordhassaidtoallhisdisciples,"Askandyoushallreceive,seekandyoushallfind,knockand it shall be opened unto you." "Whatever you ask in my name,believing,youshallreceive."

Tothis,manymaybereadytoopposetheirownexperience,andmaybeunwilling to admit the efficacy of prayer in preventing or removingoutward calamity, when they remember with what frequency andearnestness they supplicated for mercies which were, nevertheless,withheld,andfierytrialswhichwere,nevertheless,sentorcontinuedwiththem.Theymayrememberthat,whenthreatenedwithbereavement,theyweptsore,andbesoughttheLordtospareandrestoretheobjectoftheirfondaffections;andyet,thathealloweddiseasetotakeitscourse,untilitterminated in death. These facts,whichnoChristianministerwill seekeither todenyor to conceal,mayhavehad the effect of staggering thebeliefofmanyintheefficacyofprayer.Andwheretheyhavenothadthiseffect,theymayoccasionallyembarrasseventhemindsofbelievers,andoverwhelm themwithdeep anxiety— by suggesting the awful thought,that,sincetheirprayershavereceivednodirectanswer,theymusteithernotbeof thenumberofGod'speopleat all, or theymust "haveprayedamiss."

ButtheseconclusionsarenotwarrantedbyScripture,andtheyarisefromamisapprehension,notsomuchofthepromiseannexedtoprayer,asoftheverynatureofprayer itself.Noprayer isscriptural,whichdoesnotexpressadesireinunisonwiththewillofGod.AndwherethepurposeofGodis,asinmostcasesitmustbe,secretorunknowntous—noprayer

isscripturalinwhichtheexpressionofourowndesireisnotlimitedbyaholy acquiescence inhiswill.We are not entitled, for example, to prayabsolutely thatGod's chasteninghandmaybewithdrawn fromus—orthatthelifeofarelativemaybespared—orthatwemaybeblessedwithworldly prosperity. All these desires, however natural and howeverstrong, must be limited by, and subordinated to, the will of him whoknowswhatisbestforus,andwhohasgraciouslytakenthemanagementofourcaseintohisownhands.

This is strikingly implied in the very structure of that form of prayerwhichourLordhimselfgavetohisdisciples; for it isavery remarkablefact,thatthethreefirstpetitionsofthatprayerareexpressiveofadesireforGod'sglory,acquiescenceinGod'swill,andzeal fortheextensionofhiskingdom.AnditisnotuntilafterwehavethusascribedsovereigntytoJehovah, and cast ourselves absolutely into his hands — that we arepermittedtobroachonepetitionforourownparticularinterest,eventotheextentofdailybread!

Itisonly,therefore,whenourdesiresareinunisonwiththedivinewill,thatwehavereasontoexpectadirectfulfillmentofourrequests.Andthisconsiderationisfraughtwithmuchinterestinginstruction,andwithgreatpracticalcomfortinregardtotheefficacyofprayer.Foritassuresus,thatifweshouldhappentoprayinarightspirit,but,fromignorance,shouldaskwhat isnotreallygoodforus—Godwillnot takeadvantageofourignoranceorweakness,soastovisituswithacursewhenweareseekinga blessing. There can be no doubt that, were every desire which weexpressinprayertomeetwithadirectandliteralfulfillment,theefficacyof prayermight, through our ignorance of what is really for our good,becomeasourceofcalamityratherthanofcomfort!

Asitisrelatedofonewho,beingpossessedofgreatwealth,andhavinganonly son, and that son laboring under a very sore disease, and beingrepeatedlycounseledtoresignhimintoGod'shand,andtoacquiesce inhis appointment, even should he be pleased to take him away — did,nevertheless,sofaryieldtohisnaturalaffections,asresolutelytorefuseanyactofsubmission,andcouldnotbringhimself toutteronewordofacquiescence in such a result — and who, many years after, was seendishonoredandbeateninhisoldage,bythatverysonwhomhewasso

loath to lose, and mourning, in the bitterness of his heart, over filialingratitudeanddisobedience,astheheaviestcurseofhisgreyhairs!

ButwhenourpetitionislimitedbyacquiescenceinthesovereigndisposalofAlmightyGod,evenshouldweaskamiss—Godwillneitherwithholdwhatistrulygoodforus—norgivewhatheknowstobebad.Andthusthe omniscient wisdom of God is our security against the effect of ourownignorance,orweaknessinprayer.

It is chiefly in reference to external comforts or privileges that we areignorant of God's will and our own interest— for, on that subject, wehave no revelation to guide us. But for spiritual blessings, in so far asthese are necessary for the safety of the soul — we have a strongerassuranceofananswer,inproportionaswehavebetterevidencebothofitsbeingGod'swilltobestow,andofitsbeingourbestinteresttoreceivethem.ItmaybedoubtfulhowfarGodwillbepleasedtogrant,orhowfaritwouldbeforourrealwelfaretoobtain,exemptionfromoutwardtrialsor the uninterrupted enjoyment of worldly prosperity. But we knowfromScripture, that theblessings of God's grace are of such a nature,thathemustatalltimesbewillingtodispensethem,andthatwecannotprayfor,orreceivethem,withoutbeingsubstantiallybenefitted.Wehavegreater confidence, therefore, of a literal fulfillment of our petitions,whenwesupplicatethegraceofapenitentspirit—thanwhenweprayforaprosperousoutwardestate;sincetheformermust,atalltimes,beanobject of delight to God, and a real blessing to ourselves, whereas thelatter may be fraught with danger to our higher interests, and may,therefore,byunerringwisdom,bewithheld.

In this view, also, our prayers may be really answered, although thespecialevilwhichwedeprecate is, nevertheless, inflicted, and thegoodwhichwe supplicate is, nevertheless,withheld. Forwhat is our prayer?Why,thatGodwoulddealwithusaccordingtothecounselsofunerringwisdom — and give or withhold according to his sovereign will. Thatbeing our prayer, it is answered, even though it should be by crosses.And, in this, God magnifies his grace, by bringing the substantialblessingswhichweneedoutoftheunlikeliestmeans—nay,outofthoseveryevilswhichwearemosteagertoavoid.Wesee,hence,notonlythattheprayersofhispeopleareanswered—butthattheycannotfailtohave

theirfulfillment.Forthedesiresoftheirheartsaregoingforthinunisonwiththedivinewill,andthatwillisomnipotent!

In these circumstances,however, theunbelievingmindwill be ready toreasonagainsttheutilityofprayeraltogether,andtosaythatGod'swill,beingomnipotent,musthave itseffect,whetherweprayornot.But,bythosewhocanentertainthisidea,itisnotdulyconsidered,thatprayerisinthemoralworld,whatanyotherordinarycauseisinthephysicalworld— ameans established byGod himself—a link in the grand chain ofcause and effect, which not only comprehends both the physical andmoral departments of his government — but combines the two, andestablishesaveryintimaterelationbetweentheirseveralparts—acause,infact,whichisnotlessregardedbyGodthananyothersecondaryagentinnature.

It might, therefore, with the same propriety be affirmed, that God'somnipotentwillmustcausethepredeterminedharvesttospringupfromtheearth,withouttheagencyofmanuallabor—asthatGod'swillmustcause the fulfillment of such of our desires as are in unison therewith,without the agency of prayer. And, be it observed, that even were weunabletoobviatethedifficulty,wecannotfail,atleast,toperceive,thatitis foundedonaprincipledirectlythereverseof thatonwhichourLordargued. For, so far from regarding the infinite knowledge, or thesovereignwill,orthealmightypowerofGod,assupersedingthenecessityofprayeronthepartofman—hereferstotheseastheverygroundandreason,nay,asthestrongestmotiveandencouragementofprayer:"ForyourheavenlyFatherknowsthatyouhaveneedofthesethings."

Werewetoactonanyotherprinciple,wemustvirtuallydeclarethatwewillnotpray,unlessweareallowedtodictatetoGod,orassuredthatourdesiresshalloverrulethedecisionofomniscientandunerringwisdom!

Evenwhenprayerisnoteffectualinavertingorremovingtheevilwhichwefearorendure—yetitimpartstothebelievingmindthestrongestofallconsolation—thatwhicharisesfromthepersuasionthatGod'swillisansweredbytheevent,andthatanyotherresultwouldhavebeen,inthejudgment of His unerring wisdom, neither so good in itself, nor sobeneficial to our real interest. If, when threatened with a painful

bereavement,theChristianshallsofarforgethisdutyandhisprivilege,astoomitprayer—aftertheeventhasoccurred,hemust,ifhereflectsatall, be distressed by the thought, that prayer might have been theappointedmeans,foranythingheknows,ofavertingthatheavycalamity—andthat,havingomittedtheuseofthatmeans,heisnowreapingthebitterfruitsofhisownnegligence.

But if he hasmade the threatened visitation a subject of frequent andearnest prayer, and if he has been enabled, in the spirit of childlikesubmission, to commit the whole case into God's hand — then, evenshouldthecalamitybefallhim,hehastheconsolationofknowingthatnonegligenceonhispartprovokedtheinterpositionofGod—nay,thattheevent was absolutely necessary, in the opinion of One who knows hiswholeconditionandprospects,andwhohastakenthesolemanagementofhisaffairs.

ThusdidDavidactinthecaseofhischild—andthuswashecomforted:"TheLORDstruckthechildthatUriah'swifehadbornetoDavid,andhebecameill.DavidpleadedwithGodforthechild.Hefastedandwentintohis house and spent the nights lying on the ground. The elders of hishousehold stood beside him to get him up from the ground, but herefused,andhewouldnoteatanyfoodwiththem.Ontheseventhdaythechild died. David noticed that his servants were whispering amongthemselves and he realized the child was dead. 'Is the child dead?' heasked. 'Yes,' they replied, 'he is dead.' Then David got up from theground.Afterhehadwashed,putonlotionsandchangedhisclothes,hewentintothehouseoftheLORDandworshiped.Thenhewenttohisownhouse,andathisrequesttheyservedhimfood,andheate.Hisservantsaskedhim, 'Whyareyouactingthisway?Whilethechildwasalive,youfastedandwept,butnowthatthechildisdead,yougetupandeat!'Heanswered, 'While the childwas still alive, I fasted andwept. I thought,Whoknows?TheLORDmaybegracioustomeandletthechildlive.'"2Samuel12:15-22

Thus alsodidPaul act in similar circumstances; andhe records, as theresultofhisprayer, thattheoutwardcalamitywhichhedeprecatedwascontinued with him — but that it was greatly over-balanced by anenlarged communication of divine grace: "To keep me from becoming

conceitedbecauseofthesesurpassinglygreatrevelations,therewasgivenmeathorninmyflesh,amessengerofSatan,totormentme.ThreetimesIpleadedwiththeLordtotakeitawayfromme.Buthesaidtome,'Mygrace is sufficient for you, formy power ismade perfect in weakness.'Therefore Iwillboastall themoregladlyaboutmyweaknesses, so thatChrist'spowermayrestonme.Thatiswhy,forChrist'ssake,Idelightinweaknesses, in insults, inhardships, inpersecutions, indifficulties.ForwhenIamweak,thenIamstrong."2Corinthians12:7-10

Besides its effect in averting threatened calamity, or procuring positiveblessingsatthehandofGod—prayerexercisesabeneficialinfluenceonthemind, and thus fits it for suffering, and relieves it when calamitycomes.

Thedegreeofsorrowthatisoccasionedbyafflictiondependsagreatdealmore on the state of mind in which it finds the sufferer, than on theamountofthecalamityitself.Thesametrialwhichoverwhelmsone,maybe sustained with composure and comfort by another, and that, too,although both are equally sensitive in their feelings. This differencedepends on the preparationwhich they have respectivelymade for theevent.Iftheonehasbeencareless,whiletheotherwasthoughtful—and,aboveall, if theonehasbeennegligent in fortifyinghismindbyprayerandsupplication—whiletheother,underadeepsenseofhisliabilitytoaffliction, and his dependence on God, has betaken himself, in theexerciseofhumbletrustandconfidence,tothethroneofgrace,andhasbeenenabledtheretoreposetheburdenofhisanxietiesontheLord—itcannot but be that the latter will feel very differently from the former,whentheeventoccurs.Andthatevent,howevercalamitousinitself,willbe the less overwhelming to him, in proportion as he was the betterpreparedtomeetit,andthemoreaccustomedtoregarditinconnectionwiththewillofhim,whoisatoncetheGodofProvidence,andthehearerofprayer.

Andasprayer,offeredupinanticipationofsuffering,putsthesoul inaright stateofpreparation—so,byvirtueof itsnatural influence, ithastheeffectofrelievingthemindof those feelings,whichseverecalamity,whenitdoescome,must,inallcases,inagreaterorlessdegree,awaken.

Prayerbeforeaffliction,fitsthemindforsuffering.Prayerunderaffliction,relievesthemindofitssorrow.

Solongasthefeelingsof thesuffererarerestrainedandpentupwithinhisownbosom,theypreyuponhisinternalpeace.Butwhentheyfindachannel through which they obtain utterance and expansion, theirdepressingpowerismitigated,andtheheartis, inpartatleast,relievedof its burden. Hence excessive grief is often mitigated by copiousweeping — much more by communion with a dear and confidentialfriend—butmostofallbyprayer,whichistheheart'scommunionwithGod,thebestandnearestoffriends.

Thosewhohavewitnessedthestrongagonyofgrief,occasionedbysomesuddenandunexpectedcalamity,andhavewatched,withintenseanxiety,itsprogressandresults—canbestappreciatethebenefitofsuchoutletstohumanfeeling;andtheywill testify, thatassoonas thegriefof theirfriendfoundventintearsorinfreeconversation,theyfeltthattheworstwas alreadypast.And, above all, if the sufferer retired to his chamber,and,onhisbendedknees,pouredouthissoultoGodintheconfidenceofprayer—acalmserenityandcomposureensued,whichshowedthatthecrisiswasover,andthat, too,althoughhemayhaveprayedwithstrongcryingandtears.

Itmaybedifficulttoaccountforthereliefwhichasufferingspiritderivesfromthegushingoftears—unlessitberesolvedintoanaturalharmonybetweenthephysiologyofthebody,andthedeepemotionsofthemind.Itmay be difficult also, in some cases, to account for the relief that isderived from themere utterance of the heart's fullness into the ear ofanother—unless itbereferredto theprincipleofsympathy,whose lawseemstobe,"thatitredoublesjoys,andcutsgriefsinhalves.For,asthereisnomanthatimpartshisjoystohisfriend—butherejoicesthemore,sothereisnomanthatimpartshisgriefstohis friend—buthegrievestheless."

But,whateverdifficultymaybefelt inascertainingthereasonwhysuchoutlets of feeling are so proverbially the means of relieving sorrow —surelytherecanbenoneinaccountingforthereliefwhichapiousmindexperiencesinunbosomingitssorrowsintheverypresenceandearofits

RedeemerGod.Forthere,athisfootstool,whodarearraignthewisdom,orblame therectitude, orquestion the sovereigntyof him fromwhomafflictioncomes?Inprayer...themindisbroughtintoimmediatecontactwiththeSupremeWill;thesovereigntyofGodisrecognizedandfelt;thewisdomofhisdispensationsacknowledged;andthe verymisery which leads the sufferer to the throne of grace, is themeansofplacinghiminapositioninwhichhefeelsthathemustadorethe divine goodness, and trust in it still, notwithstanding all that hasoccurred—otherwisehehasneitherhelpnorhope.

By the very act of bending the knee before his footstool, the Christianmakesalltheseacknowledgments,andgivesapracticalexpressionofhisconfidence in God's faithfulness and love — he repairs to God as hisfriend— a friend thatwill not leave him nor forsake him. And if suchacknowledgmentsaremade,andsuchfeelingsawakened, inthehourofprayer—isnothisspirittherebyplacedinthebestconditionforatonceprocuring themitigation of his sorrow, and improving by the calamitywhichhascalleditforth?

It is, indeed, wonderful, how the mind clears up its views of God'sdispensations,whileengagedinprayer.Atfirst,thickcloudsmayseemtodarkenhisprospect,but,asheproceeds,streaksof lightbreakthrough,andshineinuponhisspirit,and,"whilehesitsindarkness,theLordisalighttohim.""WhileDavidkeptsilence,hisboneswaxedold,throughhisroaring all the day long;" while "he restrained prayer, his spirit wasstraitened;"butnosoonerdidhepourouthisheartbeforeGod,thanhe"wascompassedaboutwithsongsofdeliverance."

Insuchacase,muchsorrowmaystillremain—butthebitternessofgriefispast.The subduedandhumble feelingwhich affliction is designed toproduce, and bywhich it operates, in part, its beneficial results—willcharacterize thesufferer, longafter theagonyofgriefhassubsided intocalmresignation.Hissoulwillnolongerresemblethetroubledseawhichcannot rest — but will be like "a weaned child." And this wholesomeconversion of the excitement of violent sorrow into the mild virtue ofsuffering affliction with patience, is best produced by the agency ofprayer.

Such is the natural and necessary connection between affliction andprayer:affliction prepares themind for prayer— and prayer relievesthe mind under affliction. But let it not be expected that prayer is tooperateasacharm,orthatitmustbeproductiveofinstantaneousreliefinallcasestothesameextent.Wehavebeenspeakingoftheinfluenceofprayeronthemindofapioussufferer;onewhohassincerelyembracedthetruth,andhabituallylivedunderthecontroloftheGospel.

The same effects cannot, at least in the samedegree, or all at once, beexpectedtoflowfromahastyrecoursetoGod,whencalamitycomesononewhohaslongforgottenandabandonedGodandhisservice.Insuchacase,thesorrowarisingfromoutwardcalamitywillbeaggravated,inthefirstinstance,bytheconsciousnessofpastneglect,eveninamindwhichhas never altogether disavowed the Christian faith. And one of theseverest struggles which affliction will awaken in the bosom of such aman,willbethatbetweenasenseofdutyorofdanger,ontheonehand,which impelshim to thinkof repairing toGod forhelp—anda fearfulmisgiving,on theother, as toGod'swillingness to receiveandwelcomehim, after such long and guilty estrangement. And even, should theformer impulse prevail so as to make him bend his knee in God'spresence—hisheartwillstillbestraitenedbyfear,orchilledbydoubt,orstungwithremorse—suchasareunknowntothemanwhosehearthasbeenenlargedandcheeredbyfrequentcommunionwithGod,asatriedandconstantfriend.

Nevertheless,letnoteventhemostguiltyornegligentdespair,orgiveuptheeffort,underthepressureofsuchfeelings.Letthembewellassured,thatallguiltyastheyare—Godiswaitingtobegracioustothem;thattothem,notlessthantoothers,isthewarrantofprayeraddressed;andthattothem,notlessthantoothers,isthewarrantofprayeraddressed,andthepromiseofananswergiven; thatatGod's righthand theRedeemerhimself is ready to receive their petitions, and to present them withacceptance; and that, for anything they know, the calamity which hasbefallen themwassent for theexpresspurposeofawakening themtoasense of their guilt, in so long neglecting hisworship— and of forcingthem,whentheywouldnotbepersuadedbygentlermethods,topray.

Beforetheyadoptthedesperateresolutionofabandoningthisprivilege,itbefits them seriously to consider that theymay thus frustrate the verypurposeofGodinsendingaffliction.Thatiftheygiveupprayer,theygiveupallhelpandhope.Thatnothingelseremainsforthembuttoenduresufferings,withoutbeingsanctifiedbythem.AndthatiftheywillnotpraywhenGodchastisesthem,nothingonearthislikelytomakethempray,until that hour shall come when prayer itself will be unavailing; andwhen, in answer to their importunate cry, "Lord, Lord, open unto us!"theywillhearonlytheseawfulwords,"Ineverknewyou,departfromme—youwhopractice iniquity!" "But sinceyou rejectedmewhen I calledandnoonegaveheedwhenIstretchedoutmyhand,sinceyouignoredallmyadviceandwouldnotacceptmyrebuke—Iinturnwilllaughatyourdisaster; I will mock when calamity overtakes you — when calamityovertakes you like a storm, when disaster sweeps over you like awhirlwind,whendistressandtroubleoverwhelmyou.Thentheywillcalltomebut Iwillnotanswer; theywill look formebutwillnot findme.SincetheyhatedknowledgeanddidnotchoosetofeartheLORD,sincetheywouldnotacceptmyadviceandspurnedmyrebuke—theywilleatthe fruit of their ways and be filled with the fruit of their schemes!"Proverbs1:24-31

In addition to his own supplications, themourner is exhorted to availhimselfoftheintercessionofothers."Isanysickamongyou?Lethimcallfor theeldersof thechurch,and let themprayoverhim,anointinghimwithoil in thenameof theLord; and theprayer of faith shall save thesick, and the Lord shall raise themup; and if he have committed sins,theyshallbeforgivenhim."Partofthepromisehereannexedtoprayer,was,wehavereasontobelieve,peculiartothetimesoftheapostles,whensomewereendowedwiththegiftofhealing;butwhile,inmoderntimes,we are not warranted to expect miraculous cures — we are stillencouragedtopray,intheassurance,thatifitisreallygoodforthem,thesickshallberestored,andthat,atallevents,theirsinsshallbeforgiven.

Theyareexhorted,inthefirstinstance,tocallontheoffice-bearersofthechurch, the elders. And surely it is a blessed task, themost blessed inwhichanymancanbeengaged,topourintothewoundedspirittheoilofconsolation,tocomfortthosethatmourn,tobindupthebrokenhearted,

andtomakethedesolateglad!

But this privilege isnot confined to the office-bearers of the ChristianChurch.Thedisciplesatlargeareexhortedtocomforteachotherbytheirmutual prayers; for, addressing the whole body of the disciples, theapostle adds, "confess your faults"—not yourprivate sins—but thosefaultsbywhichyouhaveinjuredoroffendedyourbrother,"confessyourfaults one to another, andpray one for another— the effectual ferventprayer of a righteous man avails much." Where real religion prevails,therewillbemuchprofitablefellowshipofthisnatureamongtheseriousmembersofthechurch;anditspeakslittleforthestateofreligioninanyplace,wherenonebut theminister can be found to pray by the bed ofsicknessorofdeath.

But let itnotbesupposedbythepeople, that the intercessoryprayerofothersistosupersedetheirpersonalsupplications—orthatitwillavailfortheirbenefitwhiletheycontinuetoneglecttheirownduty.Thereis,Ifear, much misconception — misconception approaching very near tosuperstition—inthemindsofmanyonthissubject.Theyseemto lookontheprayerofaministerinthetimeofsickness,oratthehourofdeath,asnothingmorethanadecentobservance,conformabletothecustomofthe country inwhich they live;orasacharmwhich is to operate apartfromallothermeansofamoralnature—else,whyissicknessallowedtotakeitscourseuntil insensibilityensues,beforetheministerissentfor?And why are a few words of prayer more eagerly sought than theinstructions which he may deem necessary to arouse, or awaken, orconvincethedyingsufferer?

Theprayerofaministerisofnoavail,unlessitleadthepatientstothink,andtobelieve,andtoprayforhimself.Prayerisamoralmeans,fittedtoenlightenthemindandtosoftentheheartofthesufferer;butifnosucheffectensues—itispracticallyuseless.AministercannotprayamanintoHeavenagainsthiswill;itisbyhisownwillbeingmovedandgoingforthin earnest supplication, that the mighty change is effected. And let itneverbeforgotten,thatwhiletheapostleexhortstheafflictedtocallfortheeldersofthechurch,thecommandisequallyexpress,"Isanyamongyouafflicted?Lethimpray."

It sometimeshappens, thatwhenamemberof a family is smittenwithdisease, and the symptoms are such as to awaken very seriousapprehensionsastotheresult—theparents,orothersincharge,refrainfromrequestingtheattendanceofaministerorelder,nay,areanxioustoexclude all such from the sick-room, owing to a verymistakendelicacywhichmakesthemafraidtoshowanysymptomsofapprehension,lestthediseaseshouldtherebybeaggravated,orthelastmomentsofthesuffererdisturbed. If such people are decided infidels, their conduct may beaccountedfor,although,likeeveryothereffectofinfidelity,itisdeeplytobedeplored.

But if they are professingChristians, how canwe sufficiently reprobatethe insensibility which would leave the helpless sufferer to sinkunconsciously into thegrave,withoutanymeansbeingused topreparehimforthateternityonwhichhemustsoonenter?Aboveall,whatshallwesay,if,besidesexcludingtheministerfromthatdeath-bed,theyhaveneitherthekindnessnorthecouragetokneeldownbesideitthemselves,and pour out their hearts in prayer? Oh! this cold, frigid, nominalChristianity, is as unsuitable to a death-bed as infidelity itself; andcheerless, indeed, is that household where the voice of prayer is notheard, even when an immortal spirit is leaving it for Heaven— or forHell!

It is not the least of the many advantages attending the regularobservance of familyworship, that provision is thusmade, beforehand,forthisexercise,insuchseasonsofafflictionasmaybeexpectedtooccurineveryhousehold.Andthat,withoutanyviolenteffort,oranydeparturefrom ordinary custom — parents, children, and servants, may unitetogether in prayer, onbehalf of any one of their number thathasbeensmitten by disease; that their benevolent affections are thus at onceexpressed and strengthened; and that, as disease advances to itsconsummation, their minds are gradually, and almost imperceptibly,preparedfortheevent.

And,oh!itissweettothesuffererthatheisthusremembered!Especially,if amember of that household is smittenwith disease,while he is at adistancefromhome,andsuddenlybroughttothegatesofdeath—isitnoconsolationtohimtobeassured,thatatacertainhoureachday,father

andmother, sisters and brothers, will remember him at the throne ofgrace?andisitnotequallyconsolingtothem,that,farasheisbeyondthereachoftheirpersonalattentions,theycanthuscommithimtothecareofanOmnipresentGod!

Isanymanafflicted?Lethimgothisinstanttoprayer!